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TJOTTEB 55TAT.ES UF AMERICA. 



1 







A NARRATIVE 

OF THE 

PERSECUTION OF THE CHRISTIANS 

IN 

MADAGASCAR; 

WITH DETAILS OF THE 

ESCAPE OF THE SIX CHRISTIAN REFUGEES NOW IN 
ENGLAND. 



BY J. J. ££EEMAN .AND D. JOHNS, 

FORMERI.v MISSIONARIES IN THE ISLAND. *"* ^*» 



THE PROFITS OF THE WORK DEVOTED TO THE RELIEF OF THE 
PERSECUTED NATIVES OF MADAGASCAR. 
SIXTH THOUSAND- 




Martyrdom of Raaalama.— Set Chap. VII. 

LONDON:— JOHN SNOW, 35, PATERNOSTER ROW 
1840. 



w> 



■**>? 



EXPLANATION OF THE FRONTISPIECE. 



The six Refugees now in England are represented as waiting on 
the beach at Tamatave, where they embarked, and looking out 
while the vessel is beating up for the port. A principal aim has 
been to give good likenesses of the whole party, and it is thought 
the artist has succeeded well, in copying the painting which was 
executed for the purpose, with equal kindness and fidelity, by a 
lady whose heart has been long in the missionary field. To those 
acquainted with the features of the Malagasy refugees it is scarcely 
needful to say that, Rafaravavy sits calmly on the left, while Sarah 
is standing, dressed in blue, and meekly smiling at her side. David 
is pointing with his finger towards the vessel in sight, and James is 
eagerly listening to his remarks. Simeon, in mood grave and se- 
date, stands by the side of James, and Joseph sits on the ground on 
the right, taking his full share in the conversation. 

That they are supposed to have ventured out on the beach quite 
so boldly, and to have been dressed in colours quite so gay, at such 
a time, must be put to the artist's account. But the scenery is cor- 
rect — the dresses faithfully show the native costume and mode of 
wearing it — and the waiting at Tamatave to embark is now a fact 
in history. 

The Vignette, in mournful contrast with the soft and inviting 
scenery of the Frontispiece, exhibits the harsh and revolting cir- 
cumstances and manner of the martyrdom of Rasalama. She is 
kneeling, and just about to receive the first spear — others are being 
raised ready to repeat the blow ; a young man stands on the right 
in the foreground, with his left hand placed on his mouth, while 
mournfully gazing on the cruel scene, and is intended to represent 
Rafaralahy, the second martyr of Madagascar. The dogs are wait- 
ing to devour their victim. 



PREFACE. 



Few events in the history of modern mission have 
created so intense an interest in the hearts of British 
Christians of all denominations, as the persecution to 
which the little flock of native converts in Madagascar 
has been subjected during the last five years. That in- 
terest must be contemplated as so much gain, on the 
broad scale, to the cause of Christian Missions. It has 
awakened prayer and sympathy. It has confirmed 
many holy feelings and called forth many benevolent 
efforts. The "things which have happened " in Mada- 
gascar, and which for the moment obstruct the " free 
course" of the word of the Lord, must ultimately be 
overruled for the furtherance of the Gospel." :i X i 
weapon that is formed against Zion can prosper." 

The following narrative has been drawn up in com- 
pliance with the suggestions of many valued friends, 
who have wished to be in possession of a succinct and au- 
thentic account of the circumstances connected with the 
Christian church in Madagascar, and especially with the 
escape of the six refugees who have been now nearly a 
year in England. 

The History of Madagascar by the Rev. W. Ellis, 
lately published* under the sanction of the London Mis- 

* By Jackson and Co., Newgate Street. 

A 2 



IV PREFACE. 

sionary Society, contains a narrative of the principal 
events which relate to the suppression of Christianity in 
that country in February, 1835, and of various subse- 
quent events during the succeeding two years. The 
present volume might, therefore, seem almost super- 
fluous ; or at any rate a brief appendix to that work 
might be thought to supersede the necessity of this.. 
There are, however, many persons in the religious com- 
munity, to whom the larger work is not easily accessi- 
ble ; yet, having their best sympathies identified with 
the cause of missions, may be gratified, and, it is hoped, 
profited by the perusal of a small and cheap volume, 
such as is now prepared for their use. 

Mr. Ellis's work is the only existing complete view of 
the history and state of Madagascar. The narrative con- 
tained in this volume relates almost exclusively to the 
persecution. Readers who may wish for a more ample 
elucidation of the character of the country and its inha- 
bitants and manners are referred to the copious details 
in Mr. Ellis's two volumes. 

In placing the history of the persecution contained in 
this volume in the hands of the Christian public, it is 
the earnest wish of the writers to create only such feel- 
ings as primitive Christians would have wished to 
create by a recital of the sufferings of their persecuted 
and afflicted brethren. They would neither indulge an 
acrimonious spirit, nor employ "wrathful" terms in de- 
scribing the conduct of the unhappy and unrelenting 
persecutors. 

The religion of the Saviour inculcates on all, the spirit 
of meekness and love, the heartfelt forgiveness of in- 



PREFACE. 



juries, with prayer for them that persecute and revile the 
disciples of the Son of God, himself the bright example 
of all the charities which his religion teaches. 

The history of the " faith and patience" of any por- 
tion of the suffering church, enduring, as in days of old, 
a " great fight of affliction," may not be without utility 
to those who under circumstances far less appalling, 
are striving for the faith of the Gospel. They will find 
in the meekness and constancy of modern martyrs new 
illustrations of the life and power of the Gospel. They 
will see that its principles, embraced by faith and ope- 
rating by love, produce the same holy results as in apo- 
stolic times, and that they have lost none of their vital 
energy by the lapse of centuries. Truth is immortal ; 
and its Divine Author attests its divinity, as revealed 
in the Gospel, by the purity it creates, the elevation of 
character it sustains, and the holy consolations it yields, 
even amidst the terrors of martyrdom itself. The results 
of modern missions furnish important links in the chain, 
the unbroken chain of evidence, by which the truth of 
Christianity is attested to the world from age to age. 

It is hoped this narrative may deepen the interest 
already cherished in the bosoms of British Christians 
on behalf of Madagascar, and may excite them to more 
importunate prayer in its favour, so that its wounds 
may be healed, and its captivity turned. 

Xames, dates, and places have been specified with 
considerable caution ; occasionally they have been con- 
cealed or stated ambiguously, in order to avoid the chan- 
ger of the narrative ever being made a clue in the hands 
of the native government, where it may perchance fall, 
to assist in the apprehension and condemnation of any 



VI PREFACE. 

parties in the island, yet exposed to the malice and fury 
of their rulers ; and hence, should some circumstances 
mentioned seem to require further elucidation, the reader 
will candidly excuse the seemingly incomplete or ob- 
scure passage, by regarding it as one of those cases 
where it might have been cruelly hazardous to have 
been more explicit. 

If any profits arise from the sale of this volume they 
will be applied to the relief of Madagascar Christians^ 
who are still suffering there for Christ's sake, and in 
part to those who have effected their escape and found 
an asylum either in Mauritius, or in England, a land 
where liberty and charity love to dwell. 

The first and second chapters of the narrative contain 
a brief account of the island, of the state of the country, 
of the late King Radama, and of the accession and go- 
vernment of the Queen. The third chapter is devoted 
to an exhibition of the native religion, and the fourth 
to an outline of the operations of the mission established 
there by the London Missionary Society. These chap- 
ters have been introduced in order to render the whole 
narrative the more complete, and especially for the sake 
of such readers as may not be in possession of the more 
ample sources of information already adverted to. 

J. J. F. 
D.J. 

Walthamstow, 

near London. 

May 22, 1840. 



CONTENTS, 



CHAPTER I. 

INTRODUCTORY 



Page. 

Commercial value of Madagascar — Population, extent, pro- 
ductions, trade— Origin of inhabitants — Independent pro- 
vinces — Semi-civilization — Capacities —The Capital — Ra- 
dama — British connexion with Radama — His illness and 
death — Accession of the Queen — Her origin and claims- 
Murder of Rakotobe, of Ratefy, and others— Starving to 
death — Treachery — Ramanetaka's ecape — Andriamihaja, 
his melancholy fate — Queen's dreams about him — His suc- 
cessors in office— Despotism 1 

CHAPTER II. 

GENERAL STATE OF THE COUNTRY SINCE THE ACCESSION 
OF RAN AVAL ON A. 

Proportion of the country under the Queen's government — 
Standing army — Bourgeois — Extermination of the male 
population — Expeditions— Hova troops self-destroyed at 
Ikongona — Crucifixion — Carnage — Near escape of two boys 
— Sale of captive children — Native letter describing a cam- 
paign—American whalers — Embassy to England— Barbar- 
ous cruelty— Civil service to the government — Practice of 
district betting — Villages deserted — Modes of capital pu- 
nishment — Queen's amusements — Power abused — Provisions 
scarce — Service to the government by the women . . . 24 

CHAPTER III. 

Native religion of the Malagasy ; ideas of God — Their idolatry 
— Charms — Places at which they offer worship — The soul 
— Death — Curious anecdote in the a Manao afana" — Divi- 
nation — Witchcraft— Ordeal of Tangena — Votive offerings — 
Moral character 51 



V1U CONTENTS. 

CHAPTER IV. Page. 
Outline of the Operations of the London Missionary Society 
in Madagascar, from their commencement in 1818, to their 
suspension in 1835 66 

CHAPTER V. 

Unfavourable circumstances affecting the progress and prospects 
of the Mission, and indicating the spirit and intentions of 
the native government, prior to the Edict for the suppression 
of Christianity in February, 1835 87 

CHAPTER VI. 

Detailed account of the proceedings directly connected with 
the suppression of Christianity in Madagascar 116* 

CHAPTER VII. 

Events occurring in the history of the Mission from the Queen's 
Edict, 1st March, 1835, to the martyrdom of Rasalama in 
1837 150 

CHAPTER VIII. 

From the Martyrdom of Rasalama, 1837? to that of Rafaralahy 
in 1838 189 

CHAPTER IX. 

From the Martyrdom of Rafaralahy to the Escape of the 
Christian Refugees from the Capital, on their way to Tama- 
tave 215 

CHAPTER X. 

Journey of the Refugees from Tananarivo to the Coast, 
where they embarked for the Mauritius ; including various 
providential Escapes from Discovery and Apprehension on 
the Road 249 

CHAPTER XI. 

From the Embarkation of th Refugees at Tamatave to their 
arrival in England — Reception there, and residence to the 
present time — Condition of the Christians remaining in Ma- 
dagascar—Letter from the Refugees in England to their 
suffering Brethren in Madagascar — Conclusion ... • 275 



NARRATIVE, 

&c. 



CHAPTER I. 



INTRODUCTORY. 



Commercial value of Madagascar — Population, extent, productions, 
trade — Origin of inhabitants — Independent provinces — Semi-civi- 
lization — Capacities — the Capital — Radama — British connexion 
with Radama — His illness and death — Accession of the Queen — 
Her origin and claims — Murder of Rakotobe, of Ratefy, and 
others— Starving to death — Treachery — Remanetaka's escape — 
Andriamihaja, his melancholy fate — Queen's dreams about him 
— His successors in office— Despotism. 

It is one of the most singular circumstances connected 
with the modern history of European enterprise, that 
Madagascar has never been subdued, and colonized, by 
any European state. The French have had the earliest 
and largest connexions with that island, but have scarcely 
ever exercised the sovereignty over any extensive portion 
of its territory. Its value has been unaccountably over- 
looked, and its insalubrity greatly overrated. It was 
justly regarded by a French writer at the close of the 
last century, as capable of indemnifying France for the 
loss of St. Domingo ; and, with equal propriety, it has 
been represented by an English gentleman, intimately 
acquainted with this subject, as having capabilities to 

B 



2 VALUE OF MADAGASCAR. 

render it of more worth to Great Britain than all her 
possessions in the West Indies. 

The island is somewhat larger than Great Britain and 
Ireland, containing an industrious, intelligent, and semi- 
civilized population, amounting, there is reason to be- 
lieve, to between four and five millions. 

The extent of its natural resources has not yet been 
adequately ascertained. There are vast forests, rich 
savannahs, numerous lakes, and many valuable rivers. 
The land is everywhere low in the neighbourhood of the 
coast, and the interior is mountainous. The highest eleva- 
tion in the country probably does not exceed 8,000 feet. 
Iron, slate, and lime-stone are abundant. Coal, it is said, 
exists ; and silver, it has also been affirmed, has been 
discovered near the capital, but of which the natives are 
forbidden by the government to speak, lest the fact of 
its existence becoming known, should excite the usual 
cupidity of Europeans, and terminate in the subjection 
of the country to a foreign yoke : — not at all an im- 
probable supposition, with the history of Mexico and 
India in view. Many valuable articles suited for com- 
merce are already produced ; some on a large scale, and 
all capable of an indefinite increase, whenever intelli- 
gence, liberty, and capital can obtain fair play in the 
country. Among these articles may be specified sugar, 
cotton, hemp, silk, indigo, tobacco, gum-elastic, gum- 
copal, ebony, wax, &c. The only articles at present 
largely exported are cattle and rice, to Mauritius and 
Bourbon, besides hides, horns, prepared beef, ebony, and 
gum-copal, and a manufactured cloth called Rofia, from 
the beautiful palm-tree of that name. 



INHABITANTS. .3 

Madagascar possesses many remarkably fine ports, 
harbours, and roadsteads. Most of these are on the 
eastern coast, such as Diego Suarez, Vohimaro, Foul 
Point, Tamatave, Mananzary, Mahela, and Fort Dau- 
phine. On the western side, the Bay of St. Augustine 
has been long known to all European countries having 
intercourse with India, and Bembatoka on the north- 
west. The principal trade on the east side of the island 
is carried on with Mauritius and Bourbon, and on the 
west, with the Arabs from Muscat, and the Americans. 
The Malagasy have no shipping whatever of their own. 
In marine architecture they have not advanced a step 
beyond the rudest and simplest canoe. They have no- 
thing in boat-building to compete with the New Zea- 
lander or South Sea Islander. 

The inhabitants are all of a dark complexion, some 
races being much more swarthy than others. They are 
evidently of a varied origin, and to a large extent are 
now so intermingled with one another, as to have lost 
the distinctive traces of their original condition. The 
language, which is the same throughout the island, with 
a few dialectical varieties, identifies the inhabitants with 
the Malayan races. Some of the natives possess Malay 
features, others resemble Arabs, and a few approximate 
to the negro race, but without the woolly hair. 

Madagascar does not appear ever to have formed one 
kingdom, or to have been held under the sovereignty of 
one chieftain. During the whole period that it has been 
intimately known to Europeans, which is about 200 
years, it has been occupied by independent tribes, hold- 
ing possession of their respective districts, and amount- 

b 2 



4 SEMI-CIVILIZATION. 

ing to about twenty or thirty, but among which, some 
few were always more powerful and extensive than the 
rest. There is no one generic name by which tribes re- 
cognise one another as inhabitants of the same country, 
nor have they any common name for the whole island 
itself. They distinguish themselves by the respective 
territories to which they belong, as Sakalavas, Betani- 
menas, Hovas, &c. " Madagascar" is a name given to 
the country, as it appears, by foreigners, either Arabs or 
Europeans ; and " Malagasy," which is an adjective for 
the inhabitants and language of the country, is but very 
partially used by the people themselves, and principally 
on the eastern coast. 

The natives of Madagascar are not in a state of bar- 
barism. They appear to have acquired, from time im- 
memorial, by their intercourse with Arabs and Malays, 
and subsequently with Europeans, many of the arts and 
habits of civilized life. They possess large flocks of 
cattle, cultivate and artificially irrigate extensive tracts 
of soil, are familiar with the value of property, and live 
in large communities, with considerable regularity of 
municipal government. They have no native coin. In 
those parts of the island where they have had little or 
no intercourse with foreigners, purchases are made by 
exchange ; in the rest the Spanish dollar is used, and for 
amounts smaller than the dollar it is cut into pieces, and 
payment made by weight. The only native metal 
worked is iron ; the people have long known the manu- 
facture of various articles in that metal, as well as in 
horn, wood, silk, and cotton. They excel also in the 
manufacture of silver chain from dollars imported in the 



PROTESTANT MISSION. O 

sale of their produce. Many of their houses are large 
and substantially built of wood, and their towns, which 
usually occupy the summits of hills, are well defended 
by large moats. The people are industrious in their 
habits and peaceable in their dispositions : they are 
hospitable to strangers, and respectful and courteous in 
their demeanour to each other. Under a government less 
oppressive and rapacious, the country would soon as- 
sume an appearance of great fertility and comfort, and 
by the fostering care of liberal and enlightened rulers, 
the people would rapidly rise in the scale of intelligence, 
wealth, and power. There are materials to render the 
Malagasy a noble and powerful nation, whose friend- 
ship and resources would be well worthy of commercial 
relations with Europe and India, and whose mind and 
energy would qualify them to act as benefactors on the 
eastern coast of Africa. 

Madagascar has attracted more of the notice of Great 
Britain during the last twenty-five years than in any 
former period. This has arisen, in part, from the cir- 
cumstance of the island of Mauritius having been finally 
ceded (after conquest) to the Crown of Great Britain, 
and from the commercial relations between that beauti- 
ful island and Madagascar, — and in part from the labours 
of the Protestant Mission, established there in 1818 by 
the London Missionary Society. 

At the period just mentioned, Radama was a power- 
ful and enterprising, though youthful, chieftain in that 
part of the island called the Hova country, situated in 
about the most central part of Madagascar, 200 miles 
from the eastern coast. He had succeeded to his father. 



6 RADAMA. 

Andrianimpoinimerina, who, from a very limited pos- 
session of influence and power, had risen to extensive 
authority, and had formed the ambitious project of sub- 
jugating the whole country to his own individual con- 
trol. Radama inherited the ambition of his father, 
adopted his policy, and succeeded in enlarging the 
boundaries of his kingdom. In all this he was much 
favoured by the friendship and countenance of Sir Ro- 
bert Farquhar, at that time governor of Mauritius. Sir 
Robert had the sagacity to discern the enterprising 
qualities of Radama, and formed an alliance with him 
on behalf of the British Government. The terms of that 
alliance involved some points of questionable policy, for 
while Radama engaged to suppress the slave traffic in 
Madagascar, the British government engaged to supply 
him annually with an equivalent, consisting, besides 
money, of arms, military clothing, and ammunition, for 
the loss of revenue occasioned by the suppression of the 
slave trade. Radama was sagacious enough to see his 
own interest in the offer of the governor of Mauritius, 
and found in the " equivalent " of arms, clothing, and 
ammunition, the means of equipping a large native army, 
by which he might effectually destroy the independence 
of the tribes around him, and so become, de facto, what 
he always claimed to be, but never actually was, king 
of Madagascar. And thus Great Britain, having sup- 
plied a handful of men with the weapons of destruction, 
and taught them how to wield them most effectually by 
sending a few soldiers to drill the natives, lent herself 
ungraciously to the task of abetting the ruin of the 
independence, liberty, property, homes, and lives of 



DEATH OF RADAMA. 7 

thousands and many tens of thousands of the peaceful 
inhabitants of the island, who had never raised a finger 
against the British throne, nor ag-ainst the Hovas over 
whom Radama reigned, but who now, furnished with 
British weapons, could desolate whole regions of inoffen- 
sive agriculturists, and glory in schemes of conquest, 
rapine, and blood, that have literally filled the w T hole of 
Madagascar with groans, and anguish, and death. 

It was in the spring of 1827, that Radama left the 
capital to visit the eastern coast of the island. He re- 
mained several months at Tamatave, where courting 
Europeans and colonial visitors, and courted by them in 
return, he indulged habits of intemperance and irregu- 
larity that would have wasted even stronger constitutions 
than his own. On his return home, at the close of the 
year, he was far from being well. An affection of the 
throat had seized him, his constitution was undermined, 
and he found a premature grave in July of 1828, at the 
age of thirty-six. The reports which were circulated as 
to his having been poisoned, were perfectly groundless. 
No other poison than the habitual and copious use of 
ardent spirits was needed to destroy the vigour of his 
constitution. Vices usually attendant on intoxication 
were superinduced ; diseases followed, and Radama 
perished by their natural effects. 

Rakotobe, the eldest son of Radama' s eldest sister, 
was the recognised heir apparent up to the time of Ra- 
dama' s death. Had Radama lived loii£ enough to have 
a son grown up to maturity, his ambition would, in all 
probability, have appointed him successor to the crown 
in preference to a sisters child, whatever other claims 



8 ACCESSION OF THE QUEEN. 

the latter might, by usual custom, be supposed to sustain. 
The only son Radama had, died while an infant, not 
without strong suspicions of unfair means having been 
employed for his destruction, by interested parties and 
near relations. 

The death of Radama was concealed from the public 
for a few days. Two favourite officers had been in con- 
stant attendance on him, and these, it is believed, were 
adopting secret measures to secure the succession of 
Rakotobe, the legitimate claimant. They were probably 
aware that they would have to encounter considerable 
difficulty, from the state of parties, in effecting the object, 
and therefore, acting with extreme caution and policy, 
hesitated to adopt the prompt measures the case demand- 
ed. One of these had, a few months previously, accused 
to the king some of Radama s nearest relations of some 
offences that incurred his severe displeasure, and he was 
now alarmed for his own safety lest, on the death of his 
sovereign, these parties should find means of resentment* 
It was during this delay that the measures were formed 
to secure the accession of Ranavalona, the present queen. 
A young man who had been promoted a short time before 
by Radama to the rank of the sixth honour, as a reward 
for his courage on being willing to fight a duel at the 
king's desire, was in attendance on the two officers already 
mentioned, and hence had the opportunity of becoming 
acquainted with the fact of Radama' s decease. He 
seized the moment to convey the information to Rana- 
valona, who had been one of the wives of Radama. 

The father of Ranavalona had saved the life of An- 
drianimpoinimerina, the father of Radama 2 when his 



RANAVALONA. 9 

uncle, Andrianjafy, had formed the design of destroying 
him, by pushing him over the brow of the hill at Am - 
bohimanofa. When Radama's father came to the crown 
he took Ranavalona as an adopted daughter, and be- 
trothed her to his son Radama, arranging also, before he 
died, that Radama should succeed him in the government, 
and that he should be succeeded by the issue he might 
have by Ranavalona, in preference to that by any other 
wife. Radama had no family by her, and certainly 
entertained not the remotest idea that she was to suc- 
ceed him. The party, however, which formed itself in 
her favour at his death, affirmed that it was the will of 
Andrianimpoinimerina that, on the decease of Radama, 
Ranavalona should inherit the kingdom ; and on the basis 
of this unwarranted, improbable, and false assertion, 
the measure was carried, and the present queen was 
placed upon the throne. 

Radama always treated her as his espoused wife, in 
virtue of his fathers arrangement, and she was recognised 
as holding the high rank of one of the "roambinifolovavy," 
— twelve wives of the sovereign ; but she was not the wife 
of his choice, nor the mother of his children. Some of 
her relations had been destroyed on the accession of Ra- 
dama,. and this may have occasioned no small portion of 
that deadly resentment which, on her accession, proved 
so fatal to various members of Radama's family. 

Immediately Ranavalona was informed of the death of 
the king, she sent for two military officers of the rank of 
colonels, who came originally from her own native vil- 
lage, acquainted them with the death of Radama, and 
promised, if they would devote themselves to her interest, 
so that she could obtain the throne, to advance them to 

b 5 



10 RANAVALONA. 

the highest rank in the army, to reward them with 
wealth, and to secure to them the privilege of " Tsy 
maty manota," i. e. exemption from capital punishment 
for any offence they might hereafter commit. Heartily 
entering into this arrangement, they took Ranavalona 
and one of her attached female friends, another of the 
twelve wives of the sovereign, and concealed them in a 
private residence. They then proceeded to the judges 
and the keepers of the idols ; and having succeeded 
in attaching them to their interest, collected without 
delay the soldiers under their command. All this was 
effected so promptly and so secretly, that even Rafoze- 
hana, the principal officer of the army and resident at the 
capital, was not aware of the movements till it was too 
late to arrest them. Being called in to assist in making 
arrangements to proclaim the queen, he solicited a day's 
delay, that he might collect the division of troops under 
his more immediate direction. This was prevented ; he 
was summoned within the courtyard, and was forced at 
once to declare on whose side he was, nor was he per- 
mitted to leave the place till the whole business was com- 
pleted. His aim was unquestionably to secure the 
crown to Rakotobe, the legitimate successor, but on 
finding it impossible to secure the object, he saved him- 
self by becoming a zealous and eloquent partisan of the 
queen. 

Ranavalona' s party was now in the possession of the 
courtyard. Several of the officers, judges, and idol- 
keepers were there, and two important divisions of the 
army ( Avaradrano and Yoromahery) on their side. To 
all these it was then announced, that the idols had named 
Ranavalona as successor to Radama, and their consent 



DEATH OF RAKOTOBE. 1 1 

was demanded. Four officers of the Tsindranolahy re- 
plied, that they could not, whatever might be the conse- 
quence, conceal the fact that the late king had named 
Rakotobe and Raketaka (Radama's own daughter,) as 
the party to succeed him. They had scarcely given this 
proof of their fidelity to their late sovereign, than twenty 
or thirty spears were plunged into them by the by- 
standers, and they perished on the spot. This decided 
the whole question. Whatever might be the wishes 
or designs of others, they now regarded their case as 
lost, and were silent, The cannons were fired, and the 
queen was proclaimed. 

Soon after these transactions a message, both verbal 
and written, was transmitted to the missionary families 
and all the Europeans resident at the capital, Tananarivo, 
announcing the accession of the queen, promising pro- 
tection to their persons and property, and encourage- 
ment in their labours. 

Rakotobe, the young prince already mentioned, and 
who was the first scholar placed under the care of the 
Society's mission in 1820, was apprehended and conveyed 
to a village not far from the capital, from whence, after 
being detained a few days, he was removed to another 
about twenty miles distant. He was conscious of his fate, 
and pleaded for his life, but in vain. His guards were his 
executioners ; they yielded to his request of allowing him 
time to pray before he was put to death ; his grave was 
then dug and he was speared by the soldiers and buried 
on the spot. He died, not without having, for sonic time 
previously, given encouraging evidence that he had sin- 
cerely embraced the religion of the Saviour, and placed 
his hopes on Him who had suffered, the just for the 1111- 



1 2 RATEFY, 

just, to bring sinners unto God. His only sister survives, 
and resides at the capital, and was the wife of one of the 
members of the embassy that visited England from the 
court of Madagascar in 1837- 

At this time Ratefy, father of Rakotobe, was com- 
manding officer at Tamatave. This prince, of mild and 
amiable deportment, visited England in 18*21, and at- 
tended the annual meeting of the London Missionary 
Society that year. 

Deeply anxious as to the probable course of events, on 
hearing of the death of his brother-in-law, the king, and 
naturally solicitous as to the safety and welfare of his only 
son, he imprudently quitted his post, made arrangements 
for the management of business, and with his wife pro- 
ceeded on their journey towards the capital. They had 
not gone far when they were met by some troops, who 
were on their way to him with a message from the queen. 
They were ordered to return to the coast, and accordingly 
went back to Tamatave. From George Bennet, Esq. and 
the Rev. D. Griffiths, then on their way from the capital 
to the same place, they obtained additional intelligence as 
to the state of affairs in general, and learnt for the first 
time the afflictive information of the death of their beloved 
child. Filled with the keenest anguish, and alarmed for 
their own safety, they attempted to effect their escape to 
Mauritius, but the only captain at that time in the harbour 
refused to allow them a passage in his vessel. The de- 
tention proved fatal. The governor of Mauritius, as soon 
as he heard the circumstances, despatched a ship to the 
port to afford the means of escape ; but in the meantime 
Ratefy had been summoned to the capital to take his trial, 
on the charge of having abandoned his station, and pro- 



HIS DEATH. 13 

ceeded towards the capital without permission from the 
sovereign. The offence was declared in a public assembly 
of the people called together on the occasion. He him- 
self was detained a prisoner at Ambatomanga, and hav- 
ing been declared guilty was immediately speared to 
death. The trial was held merely to save appearances. 
The resolution had been previously taken to put him to 
death, and, as if aware of his fate, he told the execu- 
tioners, on their entering the house where he had been 
kept a few days as prisoner, that since Radama was 
dead, it was impossible he could be regarded otherwise 
than as a guilty person. His connexion with Radama, 
and his just expectations as to the succession of his son 
to the throne, were sufficient circumstances to seal his 
doom on the death of the king. The queen could not 
have commenced her career by any two more unrighteous 
acts, than the murder of Rakotobe and that of his 
father Ratefy. Radama's eldest sister, the wife of Ra- 
tefy, was detained some months on the coast, where she 
was again expecting shortly to become a mother. Be- 
fore this event could occur, she was starved to death at 
Ambohibohazo, by order of the queen. Her mother 
shared a fate equally cruel soon after the king's death. 
She was sent to reside in a part of the country where 
fever prevails ; a mere pittance only of food was allowed 
her occasionally, as if to prolong her sufferings, but not 
sufficient to sustain nature, and the soldiers who guarded 
her were instructed to terrify her, from time to time, by 
pretending that her executioners were just at hand, and 
asking her where she preferred being killed, whether in 
the house or outside of it ; and thus, by cruel alarms. 
fever, neglect, and insufficient provisions, she was de- 



14 



STARVING TO DEATH. 



stroyed. Her remains were interred in the family grave 
at Antanjondroa, in the district of Marovatana. Her 
brother, Andrianilana, who lived in Imamo, was put to 
death at the same time. Her only surviving son, Rata- 
flkia, own brother to Radama, who was living at Ma- 
nanjary, on the eastern coast, was also destroyed by the 
inhuman method of starvation. One of his guards, since 
dead, has related, that for a period of four or five days 
his cries were most distressing, but that he survived 
upwards of eight days. Some hours after he had ceased 
to groan, the captain of the guard opened a window to 
ascertain if he was dead, when the wretched and ex- 
hausted sufferer, unable to speak, pathetically expressed 
his wants by an earnest motion of his hands towards 
his lips. His guard was touched with pity, but durst 
not afford relief. He was buried in the same grave with 
his mother and sister — all three being cut off by the 
queen by the inhuman plan of starvation. 

Possibly one reason that may be assigned for the adop- 
tion of this mode of putting to death, may be found in 
the custom which generally prevails in the island, of not 
shedding royal blood. The letter of the custom is thus 
preserved, at a far more cruel sacrifice than could attend 
its violation. English history, however, is not without 
its sad parallel. The natives of Madagascar are not 
more cruel than some of our own ancestors, nor their 
princes more despotic than some who have occupied a 
British throne. Twenty-two noblemen were starved to 
death at Corfe Castle; " a mode of destruction," says 
Sir James Mackintosh, " which, combining the utmost 
agony with the least intimidation, is worthy of a being 
of unmingled malignity." Richard the Second, who 



RAM A N A N L N A . 1 5 

died by the same means, lingered fifteen days in Pom- 
fret Castle. 

At the time of his death, Radama had a cousin, 
Ramananolona, whom he had made governor at Fori 
Dauphin; and another. Ramanetaka. governor at Ma- 
janga, on the western coast of the island. The youngest, 
Ramananolona, was put to death by emissaries sent 
from the queen soon after her accession. As soon as 
they reached the place, they acquainted the officer 
second in command, Ramanasina, with their business ; 
and though he professed especial friendship for Rama- 
nanolona and had obtained his promotion through him. 
loyalty to the queen, and especially the hope of a share 
of the confiscated property of his victim, induced him 
to undertake the task of accomplishing the queen s in- 
structions. An opportunity was watched: the slaves 
and soldiers of Ramananolona were devotedly attached 
to him, and might perhaps have resolved to defend him 
in the irritation of seeing him suddenly attacked. A 
scheme was therefore laid. His faithful attendants 
were to be sent to the forest to fetch timber to build him 
a house ; during their absence his treacherous friend 
entered his chamber early one morning, having a dagg 
concealed under his lamba, and pretending to have some 
important communication to make to him. he approached 
him, sat down near him. and then stabbed him to death. 
His property, including a large number o\' slaves, 
whom lie had from 500 to 000. was put on board an 
English vessel and taken to Tamatave, from whence 
being conveyed to the capital, all were sold and distri- 
buted as the queen directed. Two uatii - had 
signed a declaration that the slaves put on board the 



16 RAMANETAKAS ESCAPE. 

English vessel at Fort Dauphin were not slaves, other- 
wise the act would, of course, have been illegal, and 
severe penalties must have been inflicted. An explana- 
tion of the affair was required at Mauritius, and the de- 
claration saved the parties concerned ; but assuredly the 
slaves never regarded themselves in any other light than 
that of slaves — as such they were sold, and as such they 
were bought by the people, just as other slaves are. 

The eldest brother, Ramanetaka, appears to have 
acted with much greater caution on receiving intelli- 
gence of the death of the king. A party of 200 soldiers 
was ordered to proceed about half way to the coast, and 
then meeting him on his way up to the capital to murder 
him. A few soldiers were sent forward to his station to 
acquaint him with the death of the king, and to summon 
him to Tananarivo to take the customary oath of alle- 
giance to the new sovereign. Shortly afterwards, un- 
willing to trust himself where he knew nothing but 
treachery awaited him, he made arrangements to effect 
his escape. On hearing the message calling him to the 
capital, he pretended prompt compliance, induced the 
officers who were to execute the warrant for his murder, 
to consent to the embarkation of his property and family 
in a small Arab sloop, that he and they might proceed 
some distance along the coast to Ampananina, a given 
spot where they should again land, and so facilitate the 
journey to the capital within the twelve days allowed 
them by instructions from the government. Having 
arranged the business during the night, they em- 
barked next morning in the Arab sloop, in which 
the soldiers had seen him ship his property, delighted 
to think they had now so securely got their victim and 



FATAL ELEVATION. 17 

all his wealth. By a little stratagem, he induced the 
soldiers who were watching him and hurrying him on 
to destruction, to consent to be placed in a canoe, just to 
avoid seasickness in the large sloop, and to be safely 
towed along as if in smooth water; — the rope was sud- 
denly cut, the Arab made sail, Ramanetaka exclaimed, 
" Life is sweet, I am off." The vessel was soon out of 
sight in the Mosambique Channel, and the officers made 
their way with difficulty to land, and with no little 
chagrin to the capital. Ramanetaka has established 
himself at Mohilla, one of the Comoro islands, not for- 
getting his just claims to the crown of Madagascar, nor 
ceasing to watch his opportunity for enforcing them. 

The principal man in all the events that conducted 
Ranavalona to the throne, was a young officer named 
Andriamihaja. He was immediately chosen on her ac- 
cession as her confidential adviser and prime minister, 
and raised to the highest rank in the army, in the stead 
of an English officer, Mr. Brady, who had held the rank 
of commander-in-chief during the latter years of the 
reign of Radama. His elevation soon created jealousies 
among his brother officers, especially among those in 
personal attendance on the queen. Two of the most 
formidable rivals and enemies he had to encounter were 
two brothers, who have since succeeded him in office, 
and who had been placed with the queen by order of the 
principal idol. Andriamihaja was regarded by the keep- 
ers of the idols also with much jealousy, partly because 
his political influence interfered with theirs, and partly 
because, as the zealous friend of instruction and civiliza- 
tion, he was evidently undermining their system uf jug- 



18 JEALOUSY AND INTRIGUE. 

gling, deceit, and superstition. As the two brothers 
just mentioned were in constant attendance on the 
queen, they found opportunity to supplant him in her 
affections and passions ; in vain did he, by virtue of his 
office, endeavour to remove them from the courtyard ; 
their party increased, and they at length succeeded, 
through the assistance of the diviners, to forbid him the 
court. After the lapse of some months he became at- 
tached to a young woman, who, though never admitted 
to the rank of a wife of Radama, had been as nearly re- 
lated to that honour as circumstances admitted. The 
queen desired him to dissolve the connexion ; mortified, 
however, in being kept out of the courtyard, and con- 
fiding too implicitly in her promise, " that he should not 
be put to death whatever offence he might commit," he 
determined to marry this young woman. His enemies 
availed themselves of the circumstance, denounced him 
as a traitor claiming privileges and rights such as no sub- 
jects could possess, adding that he would frequently call 
himself " Buonaparte," and that he certainly intended to 
seize the kingdom. He, in company with all the officers 
in attendance on the queen, had been put to the ordeal of 
tangena some months previously, in accordance with the 
general custom of " purifying" those in attendance on 
the sovereign from any possibility of witchcraft. He 
was now charged with high treason and sorcery, and on 
these charges was ordered to undergo the ordeal again ; 
he replied, that he had taken it once by the order of the 
queen, and was proved innocent ; that his being required 
to take it a second time could not originate, he felt sure, 
with the queen ; that there must be some persons accus- 



ANDRIAMIIIAJA. 19 

ing him, and therefore, according to the custom of the 
country, he demanded to know who were his " accusers." 
The officers who conveyed to him the message of the 
queen were not allowed to enter the courtyard. They 
delivered his reply to other officers who remained there, 
among whom were the two brothers, his inveterate ene- 
mies. The message that they conveyed was simply that 
he refused to take the ordeal. It is said, that they had al- 
ready, by a copious draught of ardent spirits, prepared 
the queen to pronounce the sentence of death on her 
former favourite, and they at once obtained her sanction 
to the deed. The party returned to the officers who were 
waiting at the gate, and immediately they heard the fa- 
tal order, four of their inferior officers, called aides-de- 
camp, rushed along, seized a knife from the shambles in 
the public market on their way, and " with feet swift to 
shed blood," entered the house, and the horrible tragedy 
was soon completed. The murder was effected in his 
own residence, while, with cool self-possession, Andria- 
mihaja directed his murderers, with his own finger, to 
the exact spot where to apply the steel which they were 
plunging into his throat. Permission was granted to 
inter the corpse, an unusual favour in the case of cri- 
minals. He was buried in the family grave at Xa- 
mehana. The queen gave three silk robes to w T rap the 
body in. His ashes were not long allowed to rest in 
peace; his memory haunted the queen, she was Beared 
by the visions of the night, and orders were given that the 
body should be exhumed. It was then laid in a shallow 
grave, the head being cut off and placed at the feet, and 
the head of a black dog being put in its stead at the 



20 SUPERSTITION. 

neck of the mangled corpse ; — a superstitious custom ob- 
served whenever the sovereign happens to dream of a 
criminal after execution. Still the fearful dreams con- 
tinued, and the bones were then taken up, burnt, and the 
ashes scattered to the winds ; but even yet the midnight 
visions returned, and then the house of the unfortunate 
officer was pulled down and burnt, and, with the earth 
on which it stood, thrown over the rock at Ampahama- 
rinana, and the foundation sprinkled with holy water to 
guard it against all future malevolent influences. About 
the same time his junior wife, (for he had had two wives,) 
his sister, and one of his servants, w T ere subjected to the 
ordeal, to ascertain if they had taken any criminal part 
with him, in his supposed designs on the kingdom, and 
being convicted, they were first strangled, and then 
burnt to ashes. Thus the spell is said to have been dis- 
solved, and the dreams vanished ; but the stain of a cruel 
murder remains, and, " He who maketh inquisition for 
blood," will not permit the guilty to go unpunished. 

There are two or three other circumstances connected 
with the affecting case of this young man not unworthy 
of notice. When, on the death of Radama, it was con- 
templated by the native government to dismiss all Eu- 
ropeans from the country, of course including the mis- 
sionaries, Andriamihaja defended their continuance as 
identified with the progress of education and civilization 
— objects which he strenuously recommended and aimed 
to promote ; and in consequence of his efforts, arrange- 
ments were entered into for the manufacture of various 
articles by the missionary artisans. By his influence also 
honours were conferred on the senior teachers and super- 




SINGULAR CUSTOM. 21 

intendents of the mission schools as a public approval of 
their services, and an encouragement to education. lie 
obtained a copy of the New Testament and frequently 
read it. He would have attended public Worship at the 
missionary chapel, but was dissuaded from it by his 
friends, as a step likely to give great offence to the queen. 
He, however, arranged that some of the officers under 
him should attend in turn, and urged them to cultivate 
improvement in religious knowledge. On his being 
forbidden to enter the courtyard, he regarded it as the 
prelude to his fate, and remarked to a pious officer, that 
he was persuaded he should not be suffered to live long, 
and repeatedly asked what he must do in order to be 
happy after death. He had also applied to a diviner 
and inquired what would be his fate. The mpisikidy, 
or diviner, told him he would die a violent death, blood 
would be shed. He asked how he might avert the 
doom. The diviner gave him little reason to expect 
that anything could avert it, but directed him to mount 
a bullock, carrying on his head a vessel full of blood, 
and as the animal moved along he was to spill the blood 
on his head, and then send it away into the wilderness.* 
This was done, but the doom was not averted. His 
death took place on a Sunday afternoon. He had in the 
morning received an order not to leave his house that 
day, as a " kabary," or message, was to be sent to him 
from the queen. In the afternoon he was alone, reclining 
on a mat reading the New Testament, waiting the mes- 

* Might not this singular direction have had its origin in some 
obscure tradition or fragment of the Jewish law of thr scapegoat ? 
See Leviticus, ch. xvi. 



22 PRESENT ADVISERS. 

sage of the sovereign. A pious officer entering the house, 
he told him he expected he should be put to death, and 
again asked various questions respecting the way of 
salvation. While they were conversing on the subject, 
the parties entered the house, and the tragical scene 
occurred which has been already described. While 
Radama lived, the queen had not been a mother; about 
a year afterwards her only child was born, and though, 
to disguise facts, he was called " the son of Radama," 
little doubt was entertained, though few dared to ex- 
press their belief, that one reason of Andriamihaja's 
melancholy fate was to remove out of the way one who 
was generally regarded as too nearly related to the 
future heir to the throne. Inhuman policy might, 
perhaps, plead for such a measure ; but it stamps with 
the basest heartlessness the crime of a foul murder. 

Andriamihaja was succeeded in office, and in the 
queens regards, by two brothers — Rainiharo and Rain- 
imaharo, and these have retained ever since the exercise 
of the principal authority and influence in her govern- 
ment ; the first as commander-in-chief of the army, and 
the second as head officer of the queen s household. A 
third brother was made one of the principal judges, but 
has since died. To the despotic and cruel measures 
advised by these two favourites, the people attribute 
nearly all their present calamities, and to the same 
source may be attributed all the measures adopted for 
the suppression of Christianity and the restoration of 
the system of idolatry and superstition, that was gra- 
dually declining and becoming extinct, while knowledge 
and religion were permitted to spread, during the latter 






BETTER DAYS. 23 

years of Radama, and the earlier part of the reign of 
Ranavalona. 

After the recital of these facts, it seems superfluous 
to add that the government of Madagascar is despotic. 
Not only is the divine right of the sovereign maintained, 
but the sovereign is thought actuallv to become divine. 
Accession to the throne is a kind of apotheosis. Hon- 
ours are paid as to a divinity. "Our visible God," is 
the common appellation with which the sovereign is 
greeted in public by a servile multitude. 

Occasionally, however, there is the semblance of an 
appeal to the public will, possibly a remnant of the 
customs of earlier times, when chieftains were more 
dependent on the voluntary adherence of their retainers, 
and a prelude of better days, yet to come, when the peo- 
ple shall be treated as rational beings, and when the 
welfare of subjects shall be regarded, at any rate, as one 

of the legitimate ends of government. 

© © 

This appearance of an appeal to the public consists 
in calling together the whole of the inhabitants of a 
district, on any important business that may occur, 
when both the assembly itself and the sovereign s mes- 
sage to the assembly are called a kabary. The sanction 
of the assembly to any great measure has been usually 
demanded, and given after the measure has been ex- 
plained and recommended by their respective leaders, 
or principal men. At present the will of the sovereign 
is announced, a standing army at her command is there 
to enforce it, the people shout " Long live the Queen," 
and discussion is superseded ; resistance would be death, 
for liberty has perished already. 



24 STATE OF THE COUNTRY. 



CHAPTER II. 

GENERAL STATE OF THE COUNTRY SINCE THE ACCESSION 
OF RANAVALONA. 

Proportion of the country under the Queen's government — Standing 
army — Bourgeois — Extermination of the male population — 
Expeditions— Hova troops self-destroyed at Ikongona — Crucifix- 
ion — Carnage — Near escape of two boys — Sale of captive children 
— Native letter describing a campaign — American whalers — 
Embassy to England— Barbarous cruelty— Civil service to the 
government — Practice of district betting — Villages deserted — 
Modes of capital punishment — Queen's amusements — Power 
abused — Provisions scarce — Service to the government by the 
women. 

It is difficult to say what proportion of Madagascar is 
actually under the government of Ranavalona. Ha- 
dama's father, it is well known, commenced his career 
on a very limited scale, and at the time of his death, 
his dominions probably did not comprise above a sixth 
part of the island. Radama, as already intimated, en- 
larged his kingdom by conquest, till he obtained, it may 
be, more than half of the island. To secure these ad- 
ditions, and ultimately obtain the whole, have been the 
principal obj ects of the queen s reign hitherto. No claim to 
this universal sovereignty over the island, can be estab- 
lished on the ground of any former rights. The people 
claiming it on the behalf of the queen are called Hovas, 
— the race or tribe of natives inhabiting the province of 
Ankova. They assume to themselves the right of being 



MILITARY EXPEDITIONS. 25 

the masters of the island, and are attempting to 
establish their claim by all the means they can com- 
mand. Hence the attention of the Hovas has been 
chiefly directed to annual predatory excursions, or as 
they themselves loftily designate them, " military ex- 
peditions ;" and while these have devastated and depo- 
pulated many distant parts of the island, they have 
impoverished the province itself in which the capital is 
situated, and out of which the troops have been drawn 
for this destructive system. The province of Ankova 
has been drained of its youth to maintain, during the 
past ten years, a standing army, amounting to no less 
than from 20,000 to 30,000 men ; and as large numbers 
of these have been, from various causes, annually cut 
off, new levies have been made, till the flower of the 
people has perished. 

These warlike excursions, for the purpose of subduing 
the provinces that have not submitted to the Hovas, 
are attended with melancholy results and cruelties ab- 
horrent to humanity. A division of the army, amount- 
ing to perhaps 2,500 or even 10,000 men, as the case 
may seem to require, is despatched about the close of the 
rainy season to some fated spot, with orders to return 
home by the commencement of the next rainy season, 
affording a campaign of about six months. Usually the 
army is attended by an equally large or larger number 
of bourgeois, that is to say, non-military persons, fol- 
lowing the camp to assist in obtaining plunder, which 
they afterwards, at the close of the campaign, share in 
fixed proportions with the regular troops. 

These expeditions are extremely fatal to all parties 



26 EXTERMINATION 

concerned. No commissariat existing in the Malagasy 
army, and no regular provision being made for the 
troops, many of the soldiers perish on the road from 
fatigue, famine, and disease. Many also are cut off by 
the inhabitants of the districts they are attempting to 
subjugate. Where they are successful, they depopulate 
and destroy. Whole districts are stripped of their in- 
habitants, and large tracts of country thrown utterly 
out of cultivation. The policy of the queen during the 
last seven years has been to exterminate all the male in- 
habitants of the conquered provinces capable of bearing 
arms, and to reduce all the rest to slavery. It may 
be estimated that no less than the fearful amount of 
100,000 men have been murdered by the queens troops 
since her accession. A few only of this number have 
been killed while actually fighting ; the rest has con- 
sisted of those who had laid down their arms, promised 
submission, and committed themselves into the power 
of their deceitful but remorseless enemies. More than 
double that number, including women and children, has 
been captured and shared among the troops, or sold into 
domestic slavery through various parts of the island. 

Painful as may be the recital of some of the details of 
this frightful subject, a complete view of the case cannot 
be formed without it. 

Among some of the earliest expeditions sent out 
during the queens reign, were those under the command 
of Rainiharo and Ramboasalama to the south, and of 
Ravalontsalama to the west, in 1831. Deceit and cruelty 1 
were practised by both parties. The former, on their 
way to their destination, came to a town in the Betsileo 




OF MALE INHABITANTS. 27 

country, and determined to sacrifice it for the sake of 
plunder. There were about three hundred families re- 
siding there, living in quiet and peaceable submission to 
the Hovas, regarding them as friends, and never dream- 
ing of attempting to escape on the approach of the army. 
The officers of the queens troops then invited all the 
men from the village to a friendly repast with them in 
their tents, . and the invitation was accepted. The sol- 
diers had private orders given them to be provided with 
cords, and that, as soon as they heard the drum beat, 
they should seize and tie up their guests. At the ap- 
pointed hour the unsuspecting villagers arrived, entered 
the tents, sat down quietly waiting for the cooked rice : 
the drum was heard; the soldiers seized their visitors, 
led them to a spot at a little distance, and then delibe- 
rately put them all to death by spearing. The women 
and children of course were taken as plunder. The 
second officer in command on this occasion, Ramafadra- 
hona, boasted that he had killed eleven of them with 
his own hands. 

One of the villagers who happened to remain at 
home, hearing what was taking place, effected his escape 
to Ikongona, about sixty or seventy miles distant, and 
related the dreadful tale. That village was situated on the 
top of a high hill, and surrounded by a strong wall. Here 
several chieftains were collected, and many thousands 
of the people. As soon as they heard the fate of the 
man's companions, they determined to accept no such 
friendly invitation from the Hovas, but to defend 
themselves to the utmost. The army arrived there in 
three days. One division of it was appointed to the 
attack, under the command of the officer above named, 

c 2 



28 BESIEGERS SELF-DESTROYED. 

with instructions to retreat for the day at four o'clock, 
if the village were not taken by that time. The path 
that led up to it was exceedingly narrow, and was 
situated by the side of a tremendous precipice. Close 
to the entrance of the village was a spot of open level 
ground, and there the soldiers, after having with diffi- 
culty arrived, planted their cannon and fired on the 
village, while those within defended themselves by cast- 
ing stones over the walls, &c. Many of the bourgeois 
had ventured between the soldiers and the wall, to be 
ready, as soon as the village could be taken, to rush in 
and seize the prey. Four o'clock arrived, and the vil- 
lage was not taken; the commander gave orders for 
the troops to withdraw ; the bourgeois hearing this, 
and being next to the wall, were afraid that the soldiers 
would descend the path before them, and so leave them 
in the rear exposed to the enemy, who might take ad- 
vantage of the retreat, rush out, and fall upon them ; 
they therefore rushed impetuously forward in order to 
get possession of the path first, and this threw the 
whole line of soldiers into such irretrievable confusion, 
that they actually pushed one another by hundreds, 
officers, soldiers, bourgeois, pell-mell, over this tremen- 
dous precipice, where they were dashed to pieces. Not 
less than two or three thousand perished by this cir- 
cumstance, and among them Ramafadrahona himself, 
and his friend and companion Rafalimanana, as if Pro- 
vidence had taken vengeance on them for the innocent 
blood they had shed. Not one of the villagers, how- 
ever, came out at the time; and when they did venture 
out, they were astonished at the numbers that had 
perished, and the quantity of muskets and spears scat- 



CRUCIFIXION. 29 

tered about, besides two or three pieces of cannon. The 
officer who had the chief command was alarmed, and 
made no other attempt to take the village till he ob- 
tained additional forces. Within that period all the 
inhabitants abandoned the village and sought refuge 
in the forests, and the army of the Hovas returned 
home extremely mortified. 

The other expedition went to the west, and, though 
more successful as to booty, had been not less cruel and 
unprincipled in their measures. The head man of the 
district was accused of having about him some concealed 
fire-arms. This was a mere pretence. An appeal, how- 
ever, was made to the ordeal of tangena, and of course 
it convicted the parties whom it was wished and in- 
tended to find guilty. All the principal men that 
could be found were then seized, and thrown, with their 
hands bound, into a deep moat or ditch, dug by the 
soldiers for the occasion; and after being kept there 
about two days without any kind of provisions, were 
taken out, and actually crucified at short distances 
from one another, forming a long line of excruciating 
agony round the village. Many of their wives and 
female relations refused to submit to their hard fate of 
slavery, cruelty, and insult. " This," said they, u is 
the land of our fathers, our husbands, and our brothers, 
whom you have murdered in our sight, and shall we 
now accompany you far away to Imerina to live and 
die as slaves there ? " The spear soon silenced their 
complaints ; they perished on the spot. Some thou- 
sands of the people were, however, seized as booty, and 
conveyed to Imerina by the soldiers. 

A most revolting instance of barbarous cruelty oc- 



30 TREACHERY. 

curred again next year in the capture of Ivato, by an 
expedition under the command of the same officers who 
went to the south in 1831, Rainiharo and Ramboasa- 
lama, taking with them about 10,000 troops, and 
as many followers of the camp. They found the people 
in their village on a hill well prepared to defend them- 
selves. The village was almost inaccessible, and within 
it were ten or twelve powerful chieftains and their 
people. The officers finding it would be almost impos- 
sible to take the village by force, employed stratagem, 
and endeavoured to persuade the people to submit, pro- 
mising, in the strongest terms, that, if they would 
quietly deliver up their arms, no one should injure 
them. This was done for three days successively. At 
length a division of opinion arose among the chieftains 
themselves ; some were disposed to place confidence in 
the Hovas, and others as strongly resisted a measure so 
full of danger. One end of the village was connected 
with a large forest, and the latter party made their 
escape there during the night. About 20,000 persons, 
however, remained, and these, being again assured of 
the most friendly dispositions towards them, delivered 
up their muskets, spears, &c. They were surrounded 
by soldiers, and all the men found able to carry a spear 
were ordered to pass from one circle of soldiers to ano- 
ther, while the women and children remained within 
the first circle. They were carefully examined as they 
passed along, to see whether they had yet concealed 
any weapons about them. The soldiers then com- 
menced tying their hands with cords. The poor de- 
luded villagers now saw their fatal mistake ; death 
awaited them. Those that were not yet bound made a 



CARNAGE. 31 

desperate rush through the soldiers, and some few of 
them got outside the circle, but were soon killed by 
the soldiers. Two reached the entrance of the forest, 
and would have effected their escape, but for some of 
the Hovas, who were there collecting fuel, and by 
whom they were seized and destroyed. Those that 
were bound were killed at leisure the following day. 
The carnage commenced early in the morning and 
lasted until late in the afternoon. The army then re- 
turned flushed with their success to the capital, bringing 
13,000 captives. Multitudes of these, filled with grief 
and horror at the fate of their husbands and fathers, had 
refused to eat on the road, and suffered for it by being 
beaten. Those who remained inflexible, shared the fate 
of their friends, and were speared. Those who were un- 
able to follow the army from weakness or illness were also 
speared to death. It was unutterably distressing to wit- 
ness, every now and then, an enfeebled and broken-hearted 
mother endeavouring to carry her two or even three be- 
loved children, knowing that if they could not keep up 
with the army the spear would soon despatch them. 
Grief, fatigue, and famine destroyed very many, long 
before they reached the capital. Mothers perished with 
their offspring prematurely born amidst the disasters and 
horrors of this afflictive journey, while others after their 
new-born infants had been dashed to the ground, were 
forced onward at the point of the spear, till nature, 
stretched to the furthest point of endurance, could sus- 
tain no additional pressure, and they sunk from utter 
exhaustion, and found in death a welcome release. 

During the march to the capital, there were two little 
captive boys, about eight or nine years of age, who slipped 



32 SALE OF CAPTIVES. 

out of the camp privately in the night, went to the river, 
on the banks of which the army was encamped, and 
remained there several hours, keeping their heads just 
above water, and concealing them among the bulrushes. 
The soldiers marched forward without observing them. 
The picquets, who followed a mile or two behind to watch 
for stragglers or deserters, found them, and drew them 
out of the water. They were severely beaten, compelled 
to keep up with the troops the remainder of the journey, 
and then sold into hopeless servitude. 

Inhuman beings only could witness without emotion 
the condition of these wretched captives, by the time 
they reached the capital. Often ten or fifteen mothers 
were tied together with one cord, an infant at the back 
of each, and a large bundle belonging to her captor on 
her head, and some two or three of her children at her 
side. At the place where the spoil was divided the most 
distressing scenes were presented. One child would be 
sold to one person, and another to another, and at length 
the mother herself would be sold without the remotest 
hope of ever again seeing her beloved offspring 1 Thou- 
sands of mothers are yearly subjected to these indigni- 
ties and calamities. 

Towards the close of this year, the people in the dis- 
trict of Vohilena were wrought up to such a state of des- 
peration by the acts of injustice done to them by some 
of the Vadintany, (officers employed by the Judges in 
civil cases,) who had seized some of their children, and 
were about to sell them, that they killed the Yadintany on 
the spot and rescued their children. Some troops were 
immediately despatched from the capital to punish the 
offenders. On the approach of the soldiers, many of 



INCREASE OF BRIGANDS. 33 

the people made their escape to the forest, others were 
persuaded to cast themselves on the clemency of the 
sovereign. The greater part of them have remained in 
the forest, to the present time, obtaining only a preca- 
rious subsistence, and forced into the condition of bri- 
gands ; thus leaving it almost impracticable to take a 
journey from Antsianaka direct to the eastern coast, 
without falling into their hands and being robbed. 

In the following year, 1833, Ratsimanisa conducted 
an expedition to the south, killed many of the people, 
and returned home with 2000 captives. He administered 
the ordeal of tangena to four chieftains, pretending to 
ascertain whether they had any intention of rebelling 
against the sovereign. Three out of the four were con- 
victed, and of course put to death, with all the men in 
their respective districts ; the women and children were 
taken captives. 

Several other expeditions were sent to different parts 
of the country this same year, and their proceedings were 
of a similar character. 

In the year 1834, the same troops were sent again to 
the south, where they destroyed an immense number of 
the people, and returned home with about 10,000 cap- 
tives. 

In 1835, a large expedition was despatched to the 
neighbourhood of St. Augustine's Bay, under the com- 
mand of Rainiharo. Andrianisa and Ratiaray were 
next in command. There were about 10,000 or 11,000 
troops in this expedition, accompanied by so large a num- 
ber of bourgeois, as to make a total of not less, it is be- 
lieved, than 30,000 or 40,000 men. After advancing 



34 ST. ATJGUSTINES BAY. 

beyond Fianarantsoa, a large part of the troops and peo- 
ple, being without provisions, were permitted to seize 
and commit depredations on the property of the inha- 
bitants, and hence all the rice, manioc, cattle, &c, be- 
longing to parties who were the acknowledged peace- 
able subjects of the Hovas, were carried off by the army 
without remuneration, so that multitudes were actually 
left without any means of support, for the rest of the 
year, and perished with famine. 

After proceeding by slow marches for nearly two 
months, they reached the district which they intended 
to plunder. 

The following quotation from a letter sent by an 
officer, to a friend residing at the capital, will give some 
account of the proceedings of this expedition, and may 
be interesting as a native production, and among their 
earliest attempts at written narrative. 

" With regard to our expedition, when we reached 
Mahafaly, we began to make our arrangements for the 
attack, and directed our steps towards Taboara, we did 
not, however, reach it in time to seize the enemy ; they 
had fled on hearing of our approach, and there was not 
a single person to be found there. When we had thus 
failed to overtake them, we went south-west, across the 
river Ionilahy : we then made towards part of Iberoroha 
and there encamped for a short time to explore the coun- 
try all round. Two officers of the tenth rank of honour, 
Rainimarolahy and Rakodia, went with 2000 soldiers to 
the west ; and two others of the same rank, Andriamaro 
and Rasoarivo, went with 2000 also to the east ; Rama- 
zava with 1000 to the north, and Ramandranto with 



NATIVE LETTER. 35 

1000 to the south. On the return of these parties we 
proceeded to the north of Ionilahy, and there encamped, 
constructing straw huts for our accommodation. Raza- 
kandrianaina, Ratsitohaina, and Ravelo of the eleventh 
rank, were sent with 6000 troops to go southward to 
Andriampierenana and Andriamahaka. The morning 
after they had set out, Rainingory of the eleventh rank 
was sent westward, proceeding by the stream of Ionilahy 
till he should reach the coast, to examine the port in 
Isalary. On arriving there, and beginning to examine 
the villages of the enemy, there were found, to their as- 
tonishment and dismay, no less than twenty-one ships, all 
three-masted, in the port. The queens officers asked 
them, 4 Are you white people here messengers of your 
respective sovereigns or merchants for trade, or are you 
merely seeking supplies of water and fuel ? ' They re- 
plied, 6 We are not messengers of our sovereign, but are 
merely seeking provisions and fuel/ They asked our 
people how many troops were here, and our people re- 
plied, that they did not know the exact number, but that 
the head officers knew, for they had the books where the 
account was kept. They inquired who was the principal 
officer in the expedition, and our people asked in reply 
who was the principal officer among them conducting 
their ships. Neither party gave any information. The 
white people asked, how long it was since we left Imc- 
rina, we replied, three months ; they asked what we 
ate, we replied, rice, which we brought with us. Thov 
then asked how many cannons we carried with us. we told 
them several. How many have you on the water ? they 
told us 250. Whose land is this, said they, in tin --part- \ 
This island is Ranavalotnanjaka's, we replied ; the island 



36 NATIVE LETTER. 

does not belong to two sovereigns, but to Ranavaloman- 
jaka alone. If it is hers alone, said they, how is it 
there is no flag hoisted here ? for at Tamatave, Foul Point, 
Iharana, and Ifenoarivo, and all the eastern parts, there 
are flags ; here there is none. We replied, Ranavalo- 
manjaka has no dispute with foreigners, our friendship 
with them remains as it was in the time of Radama ; 
Ranavalomanjaka does not change it, so you white peo- 
ple retire, and do not mingle with the enemy, for we 
have some affairs to arrange with these rebels. The 
white people said, Yes, we will retire ; nevertheless 
they did not, but remained with the enemy. Our sol- 
diers then went forward to surround the town, and 
having got near it, the ships changed their position, so 
as to lie directly opposite the troops. The chief officer 
directed the soldiers to retreat, and withdraw them, lest 
they should suffer. We have never before seen so 
many ships, said the officers; even while Radama 
was living, there never were twenty-one ships together 
in one harbour like these ; we have never fought with 
the white people, let us move our encampment a little 
further, out of the reach of their cannon. The officers 
remained there five days, waiting for a message from 
the foreigners. They at length sent to request to have 
some cattle, and we sent them eleven head, in the 
name of the queen; eleven of the ships accepted the 
present. The other detachments of our troops having 
returned to us, we commenced our journey back to 
Imerina, and so ends the account of our journey," 
saith R. 

Most of these vessels were American whalers, and of 
course had no intention of making any attack on the 



AMERICAN WHALERS. 37 

queen's troops. They were glad, however, that it so 
occurred, that they had it in their power, simply hy 
their appearance, to overawe the Hovas, and preserve 
from impending ruin the feeble and terrified inhabitants 
of that part of the country. 

If so many American whalers find it worth while to 
visit these seas, might it not be worth the attention also 
of the merchants of this country ? The English have 
been always courteously received by the chiefs and peo- 
ple of St. Augustine's ; and at the present time might 
form any establishments among them they wished. The 
natives would consent to dispose of tracts of land for 
fair though moderate remuneration, and a considerable 
trade might soon be established with Port Natal and 
the eastern coast of Africa. A settlement there might 
interpose some check also to the Portuguese slave traffic 
along the Mozambique country. 

About the time the army just mentioned left the 
capital, a French trader residing there, proposed to the 
queen to take a cargo of rice from Mananjary to St. 
Augustine's Bay to meet her troops by the time they 
should reach there. The government, being pleased with 
the proposal, authorised the party to engage a French 
vessel for the purpose. It was reported that the real 
object was to take a cargo of slaves from St. Augus- 
tine's to Mananjary, to be employed on a large sugar- 
plantation and arrack-manufactory there. The governor 
of Mauritius having become acquainted with these ar- 
rangements, immediately despatched a frigate or sloop 
of war in search of the vessel, and to afford the means 
of escape to any Europeans who might happen to be in 
the neighbourhood of St. Augustine's Bay, when the 



38 



ST. AUGUSTINE S. 



queens troops should arrive there, especially as it was 
announced that there were Europeans residing there as 
traders, and that the Hovas would treat them as their 
enemies. The French trader arrived the day after the 
sloop had left the port, and having heard of her visit, 
became alarmed and put to sea again ; he returned in 
about a month, and found that the queens troops had 
been there and left, and that the sloop had not been 
there since. He then hoisted the English flag, pre- 
tended to have a cargo of merchandise on sale, such as 
muskets, powder, cloth, &c, and invited the chieftain 
on board. The latter refused to go himself, but sent 
seven of his people, some of them his near relations, and 
as soon as they were safely on board, the vessel made off 
with them ; two jumped overboard, and were drowned. 
The remaining five were put on shore at Fort Dauphin, 
and brought up by land to the capital. Three only 
arrived there, and these were put to death at Antanjam- 
bato immediately on their arrival ; what became of the 
other two is unknown. The troops returned home in 
October with about 1000 captives, being less than half 
the number they had taken prisoners. The troops suf- 
fered much from want of provisions, and lost upwards 
of 1100 men. A great mortality had also happened 
among the bourgeois. 

Alarmed in some measure by the fact of there having 
been so many vessels at St. Augustine's Bay, and not 
understanding exactly how it had occurred, the queen s 
government determined on sending an embassy to Eng- 
land to assure the British government that the queens 
friendship towards his Britannic Majesty had undergone 
no change ! The embassy reached the Mauritius in 



EMBASSY TO ENGLAND. 



39 



September, 1836. They were received with many marks 
of attention by his excellency the governor, Sir William 
Nicolay, and then proceeded to England. They had 
several interviews with Lord Palmerston, and were in- 
troduced to his late Majesty, William IV. No import- 
ant results, either of a public or commercial character, 
arose out of their visit. They returned home, and were 
received with honour by their sovereign, but no change 
whatever has taken place in the policy of the native 
government. 

About the time the embassy left the capital on their 
way to the coast, Ratsimanisa, with 6000 troops, was 
despatched to the south ; Rainingitabe with 2000 to the 
north, and Eavalontsalama with 3000 to the west. All 
these returned home in September or October. Ratsi- 
manisa had destroyed upwards of 4000 men in one day, 
and carried home with him upwards of 9000 captives. 
On his arrival in the Betsileo country, messengers were 
sent out by him in every direction to invite the people 
to assemble, and to assure them that he was only sent by 
the queen to administer to them the oath of allegiance, and 
to take their muskets and spears, &c. to Imerina. Having 
thus collected all the inhabitants he could, he ordered 
them to divide themselves into three parties, the first 
consisting of the adults who were capable of carrying 
arms ; the second the youths who were about four feet 
high, and the third all the women and children. The 
men then were all bound, a ceremony insisted on, and 
too tamely submitted to, as a form in which they were 
to take the oath. They were then ordered to accompany 
the soldiers to a spot near a large morass about a mile 
distant. The impossibility of escape across the marshy 



40 MURDER OF TEN THOUSAND. 

swamp was the real reason for choosing the place, — the 
ostensible reason would be, the contiguity of a pool of 
water, required for the purpose of administering the 
oath, one part of which consists in striking the water 
with their spears. 

On arriving at the place, and being surrounded by the 
troops in the rear, the fatal drum was ordered to beat, 
and every one of the natives was put to death on the spot ! 
An examination was then made of the youths, and all 
who were found to be even half an inch in stature above 
the given though arbitrary standard which the officers 
had carried with them by the queens instructions, were 
placed by themselves, and soon shared the fate of their 
fathers. The cries of the women and children were most 
distressing. These of course had no effect on their ruth- 
less conquerors. On his return home, the queen highly 
praised the commanding officer for his consummate skill 
and success, observing that she had no officer to be 
compared with him in getting captives and obtaining 
booty ! 

Rainingitabe returned from his expedition in the north 
with about 1000 captives, after putting to death upwards 
of 400 men. He had encountered a pretty sharp strug- 
gle with the enemy, and many had fallen on both sides. 
Ravalontsalama, having also killed about 400 of the 
enemy, returned home with 700 captives. 

These details are sufficient to illustrate the position 
advanced in the commencement of this chapter, that the 
military character of the queen s government is desolat- 
ing the whole island, and proving as ruinous in the long 
run to the Hovas themselves, as to the provinces they 
subjugate. The country is full of disaffection, and on 



FAN0MP0ANA. 



41 



the verge of anarchy, and so far may be preparing for 
a change favourable to its interests. 

Besides the severe military service exacted of the peo- 
ple, there is also a large amount of labour imposed on 
them in the civil department. All service paid to go- 
vernment is called " Fanompoana," which properly 
means the stated icork of servants. In principle, it there- 
fore treats all the people as the servants, and not merely 
as the subjects, of the government. In character, it con- 
siderably resembles the feudal service of former times in 
Europe, unaccompanied, however, by any redeeming 
stipulations in favour of the people. It is imposed on 
the whole mass of the population wherever the authority 
of the sovereign is completely established, that is to say, 
wherever the power exists to enforce the service, and it 
can be exercised with impunity. As already mentioned, 
the people not employed in military service are called 
bourgeois ; and these, it may be safely affirmed, are 
employed in the Fanompoana, by orders of their task- 
exacting government, not less than three weeks out of the 
four. In this department of civil service officers are ap- 
pointed, holding the same rank and titles as those in 
the military service, from corporals to generals. Hence, 
no native of Madagascar, under the Hova government, 
can be considered a freeman. All that are not in the 
military service are enrolled for civil service, and the 
latter is as oppressive as the former. No man is allowed 
even to leave his home for a single day without first ob- 
taining permission from his superior officer, and thefavour 
is frequently obtained only by bribery; or if permission 
be obtained to visit the coast, it maybe for a few weeks, 



42 



BETTING. 



for purposes of traffic, it is often obtained only on con- 
dition that half the profits realized be given to the offi- 
cer who grants the permission. By a similar stipulation, 
all the Betsimisaraka, (the people living at and near 
Tamatave,) who go over in charge of cattle to Mauri- 
tius, pay half their wages to their superior officers. The 
officers are called the "Mpifehy" " tiers up," " binders," 
signifying that they collect and keep the people in their 
respective classes for service. In the time of Radama, 
the officers called Ambonijato, (literally, over hundreds,) 
centurions, had under their command the full comple- 
ment of a hundred men each. Many of these are now 
reduced to ten, twelve, or fifteen each, the rest having 
been drawn to the army, or having died, or removed 
from other causes. Still the service imposed remains the 
same. No matter how many, or how few compose the 
nominal " zato," or " hundred," each division of the 
people so called, must perform its full share of " Fanom- 
poana." 

A great hardship is frequently imposed on them, 
also, by the absurd practice of Miloka, that is, of 
betting to a large amount by one party against an- 
other, to finish a certain amount of labour first. The 
head officers of one district make the bet, say one 
thousand dollars, that the people under them shall 
complete their task before those of another district, 
or pay the amount. The party failing in the task, 
of course pays the bet, or fine. The party receiving 
the fine must then help the party paying it ; but 
the people are the losers in both cases. They pay 
the money, and the officers alone share it. The peo- 



THE PEOPLE, THE LOSERS. 43 

pie, who have laboured incessantly that their party 
may win, must still help the others who have, unfor- 
tunately, lost; and those who are helped must still 
continue working, though they have paid their mo- 
ney. The jackals find the provender, quarrel among 
themselves who shall bring it first, and the lion, 
having got it, eats all without even tossing them a 
bone. 

In other cases, the military officers and the judges 
persuade the mpifehy to bet, that the people under 
them shall finish a given task for the government within 
such a time, taking care to fix so short a period that it 
would be next to an impossibility to complete so much 
within so short a space. If the work be not finished, 
the people have to pay a large amount to the officers 
and judges, though these parties run no risk. They 
divide the spoil among themselves, generally giving a 
fair share of it to the mpifehy, lest they should oppose 
such a measure the next time it might be proposed. 
Many families have been reduced to slavery by being 
compelled to pay such heavy fines as these. They must 
pay their share, and if they happen not to have it ready 
they must borrow, and if not able to repay it, the in- 
terest, often at ten per cent, per month, soon amounts to 
so large a sum that payment in money is out of the 
question, and the borrower must sell himself into slavery. 

Some hundreds of the people have thus been sold for 
debts, and continue in slavery, either for life, or till 
their friends can and will redeem them. 

The betting just described is often employed when 
the service consists of carrying timber from the forest 
to the capital. 



44 DRAGGING TIMBER. 

Besides the " Fanompoana" thus rendered to the 
government, the people are frequently required to per- 
form service for the favourites of Her Majesty by her 
orders. The inhabitants of a whole district, it may be, 
are sent, en masse, to the forest to fetch timber to build 
a large new residence ; the distance is, perhaps, fifty, 
sixty, or even a hundred miles. They must go at a 
given time, and deliver the timber required within a 
given period. The labour of dragging is almost incre- 
dible. Often from fifty to a hundred men are employed 
dragging a single piece. Neither cattle nor horses are 
employed in the work. The people receive no pay, nor 
are even provisions found them ; and those who are too 
poor to provide enough for themselves, perish of hunger 
on the road. 

Commands for work of this kind are published in the 
markets of the respective districts. The orders are not 
only numerous, but often contradictory, and the people 
are plunged into the greatest perplexity, lest, in de- 
ciding which orders are to be obeyed, when they clash 
with one another, they should do wrong, and then have 
to pay heavy fines, or be reduced to slavery for their 
error. 

Some thousands of the people are employed in the 
constant service of the government, as carpenters, builders, 
smiths, tanners, shoemakers, gun-makers, soap-boilers, 
fellers of timber, &c. These have no time whatever 
allowed them for themselves. They are all ranked in 
the class of Hovas, or Freemen, but are, in fact, the 
slaves of the government. Having no time allowed 
them, even for the cultivation of their little plats of rice- 
ground, their families are reduced to the utmost distress 



SERVICE OF THE WOMEN. 45 

and wretchedness. As an instance of the sufferings of 
the people, in consequence of this ceaseless demand on 
their labours, it may be mentioned, that some time 
since, while the offal from the markets was being deli- 
vered in, at one of the government stores, where nitre 
is manufactured, some of the half- famished sufferers, 
pinched with extreme hunger, actually stole, while 
opportunity offered, the almost putrid ears of the cattle, 
and devoured them with the greatest avidity ! 

The women also are compelled to take their share in 
certain kinds of this feudal service. Various honorary 
distinctions are conferred on them, corresponding with 
the degrees of honour conferred on the other sex. They 
proceed from the third honour to the twelfth ; and it is 
said that those of the higher ranks frequently exercise 
their authority over their inferiors in a manner quite 
at variance with the usual characteristic gentleness of 
their sex. They are employed in spinning and weaving 
for the queen and her government. Once a week they 
also are required to carry materials, however offensive, 
to the government manufacture, at Analakely. 

Whenever government orders are issued, they are 
required to be promptly and perfectly obeyed. Hence, 
the people often suffer by being deprived of the only 
opportunity of securing their harvests. Just at the 
moment, it may be, when the rice is fit to cut, some 
public service is demanded of them; the crops must he 
left till that service is completed, even though, in the 
mean time, they should wholly perish, or be destroyed 
by showers of hail, to which the harvest season is fre- 
quently subject. 



46 EXPENSIVENESS OF RICE. 

And here it may be remarked, that in consequence of 
these large demands made on the time of the people 
they are not able to cultivate so much land as formerly, 
and hence many have severely suffered from famine. 
During the past three or four years, it is believed, that 
many have not been able to procure more than one meal 
a day, for some months in each year, and that others 
have scarcely procured rice at all, but have subsisted 
on manioc, a coarse species of yam. 

In Radama's time, rice had been usually sold in the 
markets for eight or ten measures the dollar ; at pre- 
sent, only three or four can be obtained, and sometimes 
only one ! 

Some very ineffectual measures have been adopted to 
regulate and moderate the price of corn in the markets. 
A law was issued about four years ago, that the fixed 
price in the market should be seven measures to the 
dollar. The people preferred hoarding it up — the mar- 
kets were not sufficiently supplied, and many who could 
have purchased, nearly perished with hunger. The law 
was, of course, repealed, and the people were ordered to 
plant more manioc. Many, however, disheartened at 
the very limited supplies brought to market, fancied 
their soil was less productive than formerly, and almost 
attributed the difference to some spell, operating in the 
country, under the malign influence of the Europeans, 
who had, they thought, left their country in displea- 
sure, in consequence of the queens proceedings, and by 
some secret witchcraft had brought these disasters on 
them in retaliation. Others again interpreted their 
national calamities into a marked manifestation of the 



MILITARY EXERCISE. 47 

divine disapprobation, ano 1 fancied they saw the hand 
of a retributive Providence in thus punishing them for 
the sin of rejecting the volume of revelation, and the 
means of grace. The first party must be quite wrong, 
and the second may not be quite correct ; but, " verily 
there is a God that judgeth in the earth." 

The oppressive character of the military service has 
been already adverted to. One or two additional illus- 
trations may, however, be offered. The officers, from 
the highest to the lowest, are the instruments of the op- 
pression, and every one under the hope of gain — " Auri 
sacra fames" The only reward the soldiers obtain is 
about a week's rice in a year ! And though it is pre- 
tended, in the theory of the service, that each soldier 
should have sufficient time allowed him to cultivate his 
own plat of ground, it amounts, practically, to nothing. 
All that are not absent on some expedition are required to 
exercise once a fortnight ; and then, instead of returning 
home, they are required to remain for a time, in case 
there should be any service to perform for the queen. 
And this pretence is kept up by their officers to force 
the soldiers, in their eagerness to get home, to procure 
permission to do so by some petty bribe. Those who 
have not a sous to offer are sometimes kept even till the 
next exercise day comes round. During the delay, 
they are often compelled to perform work for their 
officers, such as planting rice, &c. ; and, in the event of 
neglecting it, must pay a fine, or, if unable to pay, 
must suffer a severe floa-o-innr 

These poor creatures are moreover often employed 
when the queen is desirous of " laolao," play, or amuse- 



48 IDIOTS, AND BULL-FIGHTING. 

ment ; and their part consists in collecting fighting- 
bulls for the royal game of bull-fight ; or for an amuse- 
ment far more pitiable and degrading to humanity 
itself, collecting a number of idiots, that they may dance 
for the gratification of Her Majesty and the court, in 
the royal presence. Unless they find both classes when 
required, they are flogged, and that severely too ! and 
hence fighting-bulls and idiots are frequently sought 
for, fifty or sixty miles distant from the capital, and 
immense trouble is given to the soldiers to conduct 
them to the assigned spot for the sport. So severe are 
the floggings inflicted both on the military and the 
bourgeois, that many have died under the blows, or in 
consequence of them. In other cases, by a refinement 
of cruelty, the soldiers have been punished by being 
compelled to march backward and forward through a 
marshy spot of ground till completely exhausted, and 
many have died from exhaustion. Formerly, the sol- 
diers were placed, for punishment, in public stocks, and 
kept there for months, by day and night, exposed to 
all changes of weather ; and in that miserable condition 
they have been known to perish. 

The people living at a distance from the capital are 
almost as constantly employed in some government 
service, as those residing under the immediate inspection 
of the officers at head-quarters. There may be policy in 
this, — kept in hard service, the people have not even time 
to mature a scheme of rebellion. The Betsimisaraka on 
the eastern coast are almost always employed in collect- 
ing gums, carrying ebony for sale for the queen, or 
building some kind of fortification along the coast, which 



IJEES'-WAX. 49 

the natives, with no little pride, call " batteries," but 
which the firing even of a single salute would shake to 
the foundation. 

In 1836, a vessel arrived at Majanga with cannon to 
sell ; the government purchased several in exchange for 
gum-copal, bees'-wax, hides, &c. A sufficient quantity 
of gum-copal could not be found on the western coast, 
and hence the people on the eastern coast were ordered 
to collect some there, and were obliged to carry what 
they collected, amounting to several thousand burdens, 
on their shoulders, across the country to the other side 
of the island. At the same time, the people to the east 
of the capital were required to furnish the government 
with a certain number of cakes of bees'-wax ; they 
were busily employed collecting it in the forest for 
several weeks ; and being pressed by the government to 
deliver it, some of those who had not their portion 
ready were tempted to impose on the government, by 
making some refuse into the shape of the cake, and 
covering it with bees'-wax. On reaching the capital 
the trick was found out, and all who were concerned in 
it were sold into slavery. 

Amidst all these oppressions of the government, hun- 
dreds and thousands of the people have, in despair, de- 
serted their villages and all their peaceful occupations, 
and have fled with their families to the forests. Many 
villages in the Bctsimisaraka country, which formerly 
contained several hundred families, contain now no 
more than ten or fifteen families. Robbers and high- 
waymen have fearfully increased; and though hun- 
dreds of them are annually executed at the capital. 

D 



50 CRUEL PUNISHMENTS. 

their number continues to increase. In fact, the execu- 
tions have become so frequent, that the government 
often direct criminals to be put to death privately at 
midnight, lest the people should at length be aroused 
by this wholesale destruction of their countrymen, and 
rise to avenge their cause. 

The most cruel methods of putting to death have 
also been invented. Sometimes capital punishment has 
been inflicted by spearing, or by cutting the throat — 
by throwing over a rock — putting the head into a hole 
dug in the earth, and then pouring boiling water on the 
victim — burning alive — crucifying, or tying fast to a 
tree or a pole, and leaving the wretched sufferer to 
expire there in agony, or to be eaten alive by dogs. In 
fact, the very dogs seem to have become more savage, 
from having so many more victims than formerly. It 
has become dangerous even to pass, after dusk, the hill 
Ambohipotsy, where criminals are usually executed. 
Three or four years ago, a female slave, with her child 
on her back, went there to collect some dry grass for 
fuel ; the child was asleep ; she laid it down, covered 
with a piece of rofia cloth, and went about collecting- 
grass ; but not proceeding, perhaps, more than fifty 
yards from the spot where she had left the child. On 
returning there, however, she found her infant had 
been attacked, and was already half-devoured by the 
dogs ! 



WITHOUT GOD. 51 



CHAPTER III. 

Native religion of the Malagasy ; ideas of God — Their idolatry — 
Charms — Places at which they offer worship — The soul — Death 
— Curious anecdote in the " Manao afana" — Divination — Witch- 
craft—Ordeal of Tangena — Votive offerings — Moral character. 

" Living without hope and without God in the world," 
is a description of the moral state of a people, as justly 
applicable to the inhabitants of Madagascar, as it . was 
when originally employed by an inspired apostle to the 
Ephesians in their idolatrous condition. Scarcely any 
term is in more constant use among the natives of Ma- 
dagascar than that by which they designate " God," * 
and hence at first sight it might seem too severe to 
affirm of them, that they are " without God." Yet, 
perhaps, no other word in the language is employed 
with so much indefiniteness and irreconcileable contra- 
diction as this. If by the word God we properly un- 
derstand one infinite, eternal, intelligent, holy, and 
ever-blessed spirit, the Creator and Governor of the 
Universe, the Malagasy are in the state above de- 
scribed, for they attach no elevated idea of the kind to 
the term, however frequently found on their lips. 
Idolatry does not teach it; it leads far away from it. 
Idol worship bewilders and perplexes, deludes and de- 
stroys. The knowledge of the true God once lost, is 

* Andriamanitra, which means literally the u fragrant prince/' 
or "noble;" or emphatically, " the fragrant." 



52 IDEAS OF GOD. 

never regained, but by the aid of revelation ; and till 
the light of revelation illuminate and raise the mind of 
the Malagasy, it will continue fearfully true of his posi- 
tion, that he is without God ; and as painfully true, 
that he is " without hope ;" for on what basis can the 
hope of a fallen creature rest, from whose mind God is 
excluded ? 

That some superior being, power, genius, or influ- 
ence is intended by the native expression, God, is un- 
questionable ; but what precise notion is affixed to it in 
the mind of a native, it is extremely difficult to ascer- 
tain. The Malagasy have no idea that the world is 
self-created ; they affirm that God is the creator, and 
that he resides somewhere far above, in heaven. But 
then the title is not restricted to that being. It is 
equally applied to all the numerous idols they worship, 
taken individually and collectively. This, however, 
would not create much difficulty, as the idols might be 
regarded as the representatives of God. But the term 
is also employed to denote the state of the dead. " He 
is gone to be God," is an expression commonly used of 
any one deceased, an idea that seems to involve some- 
thing of the Pantheistic theology. Then again, the 
same term is applied to the sovereign, not merely as an 
adjective, " divine," but as a noun, " our divinity ;" it 
is applied to the " genius" of their tangena, used in 
their ordeals, and frequently, to any phenomenon of 
nature, or curiosity in manufactures, beyond their com- 
prehension. The elementary notion of a God being 
thus vague, we are little surprised to find their whole 
religious system indefinite, discordant, puerile, and in- 
effective. 



ORIGIN OF NATIVE CREED. 53 

The religious creed of the natives of Madagascar, if 
that term may be at all applied to the few and con- 
fused notions entertained on the subject, seems to be a 
compound of most heterogeneous elements, borrowed 
in part from the superstitious fears and practices of 
Africa, in part from the opinions of the ancient Egyp- 
tians, and in part from the prevalent systems of idolatry 
in India, blended with the usages of the inhabitants of 
the Malayan Archipelago, to some of whom a portion 
of the natives of Madagascar evidently owe their origin. 
Still, it can scarcely be said that a creed exists. Usages 
exist, and the religious notion of a Malagasy must be 
sought for rather in the practice than in the theory, and 
hardly ten natives could be found assigning the same 
reason even for those practices, except indeed the unsa- 
tisfactory one that " these things are done now because 
their ancestors did so before them." 

A Malagasy is the victim of puerile fears, from his 
infancy to his old age. He fancies himself perpetually 
exposed to some invisible, but malignant influences, and 
hence is anxious to guard himself by charms and amu- 
lets, and by carefully avoiding to give offence to the 
idols he recognises and worships, by any violation of 
their " fady," or prohibitory regulations. The general 
notion of these charms or amulets corresponds with 
that so extensively prevalent throughout Africa. The 
charms, or u ody," derive their mysterious virtue from 
some inexplicable link of association with the " sampy," 
or idols, and yet these latter possess no inherent power 
till they have been " constituted" by a process of cere- 
monies performed on them; after which, whatever the 
material may be of which they are made, (and it is 



54 ANECDOTE. 

usually wood,) the object becomes God, and is wor- 
shipped as God, and confided in, by its deluded votary, 
as having power to bless and to withhold blessings. 
This practice, called by the natives " manangana," to 
raise up, nearly corresponds with the Hindoo notion of 
the Pran Pratisht'ha ; that is, of imparting animation 
to the object selected for worship. The people obtain 
their idols as property belonging to the family, and 
passing from one generation to another ; or they pur- 
chase them of some person supposed to be famous for 
the success of those who purchase their gods of him. 
He makes and constitutes them, and the cost is a 
matter of bargain between the buyer and the seller.* 

Every individual in the country may have as many 
charms as he pleases, or can afford to maintain. He 

* A married couple went, some few years since, to a person of this 
description, living about fifteen miles from the capital, and wished 
to purchase an idol. He had none to sell, but desired them to come 
next. day. They went ; he was still without any, but promised to 
have one by the evening. They remained till evening. The man 
went to a neighbouring forest, selected his tree, cut down a large 
bough, brought it home, and prepared his idol, leaving the smaller 
branches littered about near his fire-place. In the evening he in- 
vited our married friends to take their meal of rice with him, and 
they saw him put some of these self-same branches in the fire to boil 
the rice. They returned home, having paid about two dollars for 
their new god. Shortly afterwards a young man, a Christian, called 
at their house, and happened to read to the wife that graphic de- 
scription of idolatry, in the 44th chapter of Isaiah, " With part 
thereof he roasteth roast, maketh a fire, warmeth himself, and the 
residue thereof, he maketh a god," &c. She was astonished. It 
reminded her of what had just occurred, helped to convince her of 
the truth of the sacred volume, awakened deep attention, and led to 
the abandonment of the idol. She continued a learner; became a 
true disciple, and is now well known as Rafaravavy. 



TUTELARY GODS. 55 

determines for himself also, by inclination or circum- 
stances, as to the idol or idols he will have in his house, 
and whether any or none. Most families, or clans, 
have their own idols respectively, and to these some- 
what greater honour is attached than to those belong- 
ing to individuals. There are some also considered as 
the guardian idols of the sovereign and kingdom ; these, 
of course, claim greater homage than the rest, and are 
regarded with deeper awe. Xearly all these are do- 
mestic divinities, and of any shape, size, and name, 
their makers may choose to have given them. They 
have seldom any resemblance to the human form ; but 
consist of uncouth pieces of w T ood, that might be con- 
veniently carried in one's pocket, and ornamented fan- 
tastically, just as taste directs, or means can be afforded. 
The general notion of them seems to correspond with 
the tutelary gods of the ancients, rather than with 
the o-reater gods of Greek and Roman mythology. 
They are perhaps nearly identical with the Teraphim, 
mentioned in the account of Laban, who seems to have 
been more frightened about the loss of his " images," 
than grieved for the departure of his daughters, and 
Jacob, and all the cattle the latter had obtained. 

There are no public temples in honour of any divinity, 
nor any order of men exclusively devoted to the priest- 
hood. The houses in which the principal idols are kept 
are considered in some way sacred. People are not 
permitted to enter them, but with the sanction and 
under the direction of the keeper of the idol, who 
usually resides in the house. He it is who receives the 
offerings of the people, intended as acts of worship, or 
sacrifices to the idol ; he it is who presents the requests 



56 DESTINY. 

or prayers of the people, and who professes to give the 
responses of the idol or god, and those responses are 
usually said to be audible, that is, the keeper pretends 
that by listening with his ear close down to the divinity, 
he catches his meaning ; so, at any rate, he entraps the 
credulous worshipper into the belief of it, and receives 
the fee for his services. 

The notion of some supreme or superior being is not 
associated in the mind of the natives with any idea of a 
Supreme Rider , or of moral government. So far as 
their minds are exercised at all on such matters, they 
seem rather believers in fate than Providence ; and they 
consider that each one's fate is determined by the age 
and position in the heavens of the moon, at the moment 
of his birth. An evil fate, or destiny, may, however, 
they think, be averted, by certain ceremonies. That 
fate is somewhat regarded as a distinct personal 
divinity ; since it is believed that every individual has 
his own proper and personal divinity, and that his fate 
infallibly corresponds with the condition of that divi- 
nity ; if the latter be rich, » he will be rich ; if poor, he 
will be poor ; if renowned and powerful, so will he ; 
and if the reverse, obscure and feeble, he must yield to 
so unenviable a condition. This fate is called either his 
vintana, w destiny," or andriamanitra, u god/ 5 

The Malagasy offer their worship usually at the grave 
or tombs of their ancestors, who are thought in some 
way to have become God, although retaining their 
identity sufficiently to be distinct objects of w r orship. 
Over a large part of Madagascar, there are ancient 
tombs, called vazimba, and thought to contain the ashes 
of some of the earliest inhabitants or aborigines of the 



JEWISH CUSTOMS. >/ 

soil. Though few of these are kept in repair, great re- 
spect is paid to the " manes" supposed to be in them, 
and much dread of incurring their displeasure by any 
contemptuous neglect of them, is entertained. 

The natives of Madagascar have scarcely any relics of 
Sabean worship, though a few are said to pay their de- 
votion to the rising sun, and always to face the sun in 
paying their devotions. In their astrology, the moon 
holds the chief place ; but receives no worship. Fire is 
not worshipped in any part of the island. 

Some Jewish or Mohammedan customs prevail in the 
island, probably introduced by the Arab traders ; such 
as circumcision, the hebdomadal division of time, and 
abstinence from swine's flesh (which is almost univer- 
sal). Their new year is ushered in with many religious 
ceremonies, some of which seem to have an obscure re- 
lation to the Jewish passover : the preparations for it 
extend through two or three days ; purifying and 
bathing are universal on the occasion, cattle are killed, 
an early and hasty meal is prepared ; blood is sprinkled 
on the pillars and door-posts of their houses, where 
it remains through the year, and general festivity 
ensues. 

Caste, such as belongs to the Brahminical institutes 
of India, does not exist in Madagascar. Clanship pre- 
vails, and few marriages take place excepting among 
those of the same clan. The rite of marriage is general. 
polygamy is prevalent, divorce almost as much so, and 
fidelity to the marriage covenant little expected, and 
less to be found. 

The belief of the Malagasy, with respect to the soul, 
might be given in few words. They have no appropri- 

D S 



58 GHOSTS, 

ate word for soul in the language, and hence, it is ob- 
vious, have no just notions on the subject. There are 
several words in use that belong to their psychological 
system, such as it is, but they do not approach the true 
notion of an immaterial and immortal spirit ; they de- 
scribe rather the character of the individual as mild, 
generous, stern, or cruel ; or the ghost of the deceased, 
and the phantom, shade, or appearance of the ghost. 
Still, all this is as confused as their notions in theology. 
A Malagasy tells you, when asked on the subject, that 
at death there is an extinction of his being, that he has 
no idea of any hereafter, that his body is to become 
dust, and his life becomes air or wind. Still some re- 
presentation of him, he thinks, remains, and is in fact 
his ghost. The living have a great dread of being visited 
by the ghost, and earnestly entreat the dead not to revisit 
them. They pay them honours to keep them quiet, 
and pay their graves profound respect, so as not to 
irritate their occupants. The " avelo" however — the 
ghost — sometimes appears, and if no kind entreaties 
will suffice to prevent the recurrence of such a calamity, 
powerful means are used not only to " lay," but to de- 
stroy it. It is then believed to be destroyed, much to 
the anguish of the friends of the deceased. 

The process of killing the avelo, or ghost, is sufficiently 
simple. The boughs of certain trees are cut down for 
the purpose, and brought just before sunset to the grave 
of the restless visitant. The parties troubled with his un- 
welcome visits beat his grave with the boughs, exclaim- 
ing, " Why are you so restless ? Have you not a suffi- 
ciently good grave to repose in ? Why do you come to 
annoy us? " Then returning to the house or houses he had 



DESTROYING THE GHOST. ANECDOTE. 59 

annoyed, they beat the walls on all sides with their 
boughs completely to drive him away ; then burn the 
boughs, collect the ashes, put them into a seven-fold 
plaited basket, and carefully place the basket with its 
contents on the grave already beaten ; and thus have 
for ever put out of existence the troublesome sprite. 

Amidst all this uncertainty and contradiction, the na- 
tives have an idea that there is a place somewhere in the 
country, called Ambondrombe, where all the deceased are 
assembled, and where, marvellous enough, all are again 
exactly what they were before they died ; kings and 
queens are kings and queens — nobles, nobles — freemen, 
freemen — and slaves, slaves ; all pursue the same favourite 
employments they followed while living, and possess 
the actual property they had previously enjoyed. # 

* A curious illustration of this notion took place some time 
since. An elderly mam anxious to make sure of the ceremony 
called " Manao afana," which is always made after death, being 
performed for him, determined on seeing it done before his death. 
Cattle are, on occasions of this ceremony, killed as a kind of peace 
offering and farewell to the departed, and they are supposed to go 
to the departed in Ambondrombe. The old gentleman killed about 
thirty head of cattle, and was much praised for his sagacity by 
those who shared the meat he had so liberally distributed. Another 
native, who had stood by, and overheard the people lavish in their 
praises, began to question the wisdom of the scheme after all. 
ft You have killed the cattle, certainly," said he, " and they are 
gone, you suppose, to await you in Ambondrombe ; but who will 
take care of them there for you ? " " Why as to that," said he 
" it didn't occur to me; however, I 'm on the right side still: three 
of my slaves died lately, and they will know them and take cha 
of them." " I question that," said his incredulous friend ; u did 
you tell them what you meant to do, so that they might expect 
them ? " " No," said he, " I had not made up my mind then on 
the business." a Then," said his friend, u see what trouble they '11 



60 DIVINATION. 

The Malagasy are devout believers in divination, and 
in lucky and unlucky days. This gives rise to two classes 
of men among them — the Mpisikidy, or Diviners, and the 
Mpanandro, Astrologers. The divination is worked on 
almost all occasions, and is regarded as nearly infallible, 
— indeed quite so, if the parties do nothing themselves to 
counteract its decisions. They have a different method 
of working it, with beans, grain of rice, &c, or lines 
drawn on a sand-board, and in all which the materials 
can be so disposed by the skilful and the crafty, as to 
appear to dictate what the diviner himself wishes.* 

be in ; your cattle arrive, and as this is quite a new thing to make 
the afana before death, of which they never heard, they will con- 
clude you also have come ; they '11 go wandering about in search 
of you all over the place, and not finding you they will conclude 
you have lost your way, and to save themselves trouble, they '11 
give away your cattle, and you'll never be able to get them 
again." The poor man was aghast, and could make no reply to 
the reasoning. Our friend who so puzzled him had been a believer 
in the Scriptures, and took out his New Testament, and read to 
him the resurrection of Lazarus, explained the Scripture doctrine 
of the future state, and left, it is hoped, a favourable impression on 
the minds of many who had collected around them during their 
conversation. 

* The divination seems to be in constant requisition by the 
queen. She could scarcely venture to take even an ordinary meal 
of rice without having it worked ten or a dozen times. First, the 
diviners must decide from what class of the people the rice is to be 
obtained ; then in what direction it may be fetched ; then who is to 
fetch it, in what kind of basket ; who is to cook it, — with what 
fuel ; in what dish to serve it up ; on which side it is to be served 
out ; what may be eaten with it, drank with it, &c. &c. And all 
this makes up an essential part of the serious business of life ! All 
this is thought needful to guard against witchcraft and sorcery. One 
cannot look at these things without feeling humbled at such an 
immense waste of mind. 



INFANTICIDE. — WITCHCRAFT. (jl 

On the calculation of lucky and unlucky days depends 
the fate of many a helpless infant. If, judging from 
the time of its birth, its destiny is concluded to be male- 
volent, it is put to death by suffocation.* Where the 
destiny may possibly be averted, one plan adopted for 
that purpose is to place the infant at the entrance of a 
cattle-fold, and then to drive in the cattle, and if the 
child is not destroyed, its evil fate is declared to be 
averted ; — if trampled on and killed, it is sufficiently 
manifest its fate could not be averted. Those who 
escape death in such a case, are thought to be destined 
to become exceedingly rich in after life. 

The most fatal among all the superstitions of the 
Malagasy is their belief in witchcraft and sorcery. All 
persons are liable to fall under a suspicion of these mys- 
terious agencies, and then of being put to a dreadful 
ordeal to ascertain whether they are guilty or not. It is 
believed that they may fall under such influence, even 
unconsciously to themselves; but as they would even then 
be equally dangerous to the community with those who 
were wilfully guilty, they are subjected to the same test. 
In theory it is thought that those who have no bad de- 
signs of their own would not be injured by the ordeal, 

* The usual method pursued is that of tying a cord slightly 
round the infant's neck, so as to render breathing difficult, though 
not impossible, and then holding its head down by force in a 
shallow pan of water, till life is extinct. 

Some classes of the people, those called black especially, are 
more liable to have their children cut off than others, perhaps as 
a matter of state policy. A poor woman called one day on a mis- 
sionary and acknowledged that four out of her five children had 
been destroyed in the manner described. 



62 TAN GEN A ORDEAL. 

severe as it is. To be pronounced innocent by the or- 
deal removes a man above suspicion, however clear else 
may be the proof of his guilt ; to be condemned by it is 
a demonstration of guilt, however strong the proof of his 
innocence may be on other grounds. The ordeal con- 
sists in administering an emetic draught, formed of the 
nut of the tangena, (Cerbera Tangena,) accompanied 
with a portion of the juice of the banana-tree. This 
draught acts on a stomach previously supplied with a 
large meal of boiled rice ; after eating which, three pieces 
of the skin of a fowl, killed for the occasion, are swal- 
lowed. If the three pieces are returned from the 
stomach, innocence is demonstrated, the party is pro- 
nounced " Velona," " living," and in due time led up by 
his friends to his village with much pomp and ceremony, 
as " Madio," " pure;" if the skin remain, guilt has 
seized its victim ; a large rice pestle is used as a club, 
and terminates, on the spot, the sufferings and fears of 
the party ; or if he be a slave belonging to the people, 
(and not to the sovereign or the nobility,) he is sent to 
some distant part of the country and sold, where happily 
no report of his being under a malevolent influence may 
have reached. 

It is difficult to ascertain the numbers that actually 
perish by this fearful ordeal. It is sometimes admini- 
stered in a very wholesale manner, as may be illustrated 
in the following circumstance : About eighty men came 
to the capital, about six years ago, to take the oath of 
allegiance from a distant part of the island. They were 
detained, by order of the queen s government, at a vil- 
lage in the neighbourhood. The lightning that season 



SUPERSTITION AND CRUELTY. — DEATH. 63 

having proved most terrific and fatal, it was charged on 
these strangers, that they had employed some sorcery to 
bring down the " varatra," thunderbolt, to destroy the 
queens people. Soldiers were sent to the village, and the 
eighty men were compelled to take the tangena. About 
half the number were convicted of the charge, and or- 
dered for death. The under-ground rice granaries or 
pits were taken for the purpose, the victims thrown in, 
boiling water poured on them, and they perished by the 
scalding and suffocation. The rest were afterwards, on 
further suspicions being entertained against them, sub- 
jected to the same wretched fate, and the whole number 
thus unjustly perished. It was, however, gravely be- 
lieved, that they had some powerful charms about them, 
which would resist death by any means that could be 
used, unless it were first neutralized ; and that was 
effected by cutting off the head of a black clog, and 
tossing it, reeking with blood, into the hole among the 
agonized victims, before the stone was finally covered on 
the mouth of the pit to which they were consigned. 

Hope in death is a privilege with which heathenism is 
little acquainted. A Malagasy has none. To him death 
terminates all his enjoyments. His shadowy notions 
about Ambondrombe, and his property and happiness 
there, which might amuse him while in health, have no 
consoling or cheering influence on his mind in death. 
True, he has not the dread of future judgment, nor any 
vivid, strong, practical impression of his responsibility 
to fill him with alarm ; but the whole scene is dark, 
cheerless, and dreary. He is never to see the sun again, 
nor the light, nor the green earth, nor his friends ; he 
closes his eves in anguish, and dies without hope ; yet 



64 



SACRIFICES. 



lest he should fall into utter extinction, he has prepared 
a tomb before he dies, that may serve as a memorial that 
he had been, and that thus he may continue to survive, 
at any rate, in the memory of his family and society. 

The sacrifices which the Malagasy offer have no re- 
ference to guilt. They are not accompanied by any con- 
fessions of sin, nor are they employed as means of ob- 
taining pardon. They are usually votive offerings, or 
the fulfilment of vows. They are presented to obtain 
blessings, such as health, safety, property, offspring, or 
success in trade ; or they are presented on a return from 
a journey, or as an acknowledgment of a vow made to 
offer them in the event of recovery from sickness. There 
are two kinds of offerings, one called a " Sorona," and 
the other a " Faditra ;" the former is always related to 
good, and the latter to evil ; the former is for obtaining 
favours, and the latter for averting suffering. The 
sacrifices are usually animal ; blood is shed, but not 
sprinkled ; a piece of fat is burnt at the door of the tomb, 
or in front of the holy stone, (Yato masina,) where the 
offering is made. The rest of the animal (sheep or 
fowl) is eaten by the party making the sacrifice. Great 
importance is attached by the Malagasy to the reli- 
gious ceremonies of the circumcision, though the rite 
itself has no religious idea attached to it in the native 
mind. 

The moral character of the Malagasy, taken as a 
whole, is, perhaps, not inferior to that of any nation not 
having the light and influence of Divine Revelation. 
They are not a people naturally savage and inhuman. 
The existing practices which have been already described, 
and which seem at variance with this assertion, have 



MORAL CHARACTER. G5 

been generated by the importance attached to some fell 
superstitions among them, and still more by the demo- 
ralizing and brutalizing influence of the wars in which 
they have recently engaged. They have become dread- 
fully familiar with blood, and shed it with less scruple 
than they ever did. Falsehood, chicanery, avarice, and 
deceit extensively prevail. The common vices of sensu- 
ality, excepting intoxication, are also extremely preva- 
lent : but various crimes not always reprobated among 
some of the refined nations of antiquity are utterly un- 
known in Madagascar, or are followed with immediate 
death on discovery. They possess also not a few re- 
deeming qualities. Parents generally are devotedly 
fond of their offspring, and children are respectful to 
their parents to old age. There is much genuine hos- 
pitality in the country, and warm and steady friendships 
exist. They are a people prepared for improvement, 
and whose rapid advancement, under favourable cir- 
cumstances, would amply repay the anxieties, toil, and 
sacrifices that might be expended in their service, 



66 MADAGASCAR THOUGHT OF. 



CHAPTER IV. 

Outline of the Operations of the London Missionary Society in 
Madagascar, from their commencement in 1818, to their suspen- 
sion in 1835. 

A memorial in favour of an attempt to commence a 
Christian Mission in Madagascar was presented at one of 
the earliest meetings of the " Fathers and Founders" of 
the London Missionary Society, and it is believed was 
read and considered at the same meeting as that in 
which the scheme was adopted for making the South 
Sea Islands the scene of the Society's first operations. 
The late eminent Dr. Vanderkemp, of South Africa, 
was extremely desirous of attempting a mission in Mad- 
agascar, and hoped to commence it on the western side 
of the island. He died, however, before his plans could 
be carried into execution. The late Rev. J. Campbell, 
of Kingsland, obtained information as to the island, 
while at the Cape of Good Hope in 1812-13, and which 
was published in the first volume of his " Travels in 
South Africa." 

The late Dr. Milne, one of the Society's missionaries 
to China, obtained, as justly stated in Philip's heart- 
stirring " Memoirs" of that missionary model,* consider- 
able information respecting Madagascar, while at Mau- 
ritius on his way to China, and transmitted it to the 
directors for their guidance in some future measures. 

* Just published by Snow, 1 vol. 12mo. 



MAURITIUS. MISSION COMMENCED. 07 

Had Mauritius been in possession of Great Britain, it is 
probable that much earlier efforts would have been 
made in introducing a mission into Madagascar, than 
those at which it actually commenced. These remarks 
are intended to show that the importance of Madagascar 
as a missionary station had never been overlooked, but 
there "lacked opportunity ." When, during the late 
continental war, Mauritius capitulated to the British 
arms, and was subsequently annexed to the British 
crown, the desired opportunity presented itself and was 
embraced. A mission was commenced there in J 814, 
with a view to the formation of one in Madagascar ; and 
thus war itself, one of the heaviest of human calamities, 
became instrumental, as in the history of Providence it 
often has done, in affording facilities for introducing that 
religion of peace and love, which, in its ultimate tri- 
umphs, is destined to " make wars to cease to the ends 
of the earth." 

In the spring of the year 1818, two married mission- 
aries, Messrs. Jones and Bevan, were sent out by the 
Society to Mauritius, from whence they proceeded to 
Madagascar, and found immediately on their arrival at 
Tamatave, in the course of the autumn, ample encou- 
ragement to commence their exertions. Having deemed 
it prudent to visit the island in the first instance by 
themselves, and having obtained sufficient local infor- 
mation for the guidance of their future measures, they 
returned to the .Mauritius for their families, and again, 
early in 1819, reached the coast of Madagascar. Here 
the hand of God soon arrested them on the very com- 
mencement of their career. Mr, and .Mrs. Bevan, .Mrs. 
Jones, and their children, were removed by death within 



Otf CARE OF HEALTH. 

a very limited period, and the only surviving member 
of the mission, Mr. Jones, was utterly disabled by a 
serious illness from prosecuting the mission, and was 
obliged to re-embark for Mauritius, as the only probable 
means of recruiting health. The mission was then wholly 
suspended for about a year and a half. 

It would seem, that there must have been some want 
of prudence in attempting to reside on that part of the 
coast at the season of the year when the mission fami- 
lies went down in 1819, it being the rainy and most 
sultry part of the year, and when the fierce diseases that 
prevail in that part of the island assume their most viru- 
lent character. Correct information respecting the sea- 
son and the climate could have been obtained, and must 
have been offered, at Mauritius, and it may be reasona- 
bly supposed would have formed subjects of inquiry dur- 
ing the first visit of our zealous friends to the island. 
Their zeal exceeded their prudence, and therefore ceased 
to be that zeal on which the friends of missions can look 
with perfect satisfaction. No man can disregard the 
voice of God in his providence, with impunity. Many 
missionaries, it is to be feared, have sacrificed their 
health by an overweening conceit in its stability. They 
have fancied themselves capable of sustaining any amount 
of fatigue, even where others have made the trial and 
failed ; and then, improvidently neglecting timely ad- 
monitions, have found and confessed their mistake only 
when too late to correct it, and have sunk lamented into 
a premature grave. The early termination of the holy 
career of Henry Martyn is not without its solemn 
warning. In all new and untried ground, a medical 
practitioner should, if possible, be attached to a mission. 



TANANAIUVO. NATIVE FEARS. 69 

Many anxieties might thus be superseded, the time of 
the missionary be saved from avocations foreign to the 
more legitimate objects of his office, and, beyond a 
doubt, many valuable lives would be spared for honour- 
able and extensive usefulness. Fresh missionaries en- 
tering on a field already occupied cannot be too strongly 
urged to listen, as wise men, to the cautions of experi- 
ence, (and it is only wise men that will profit by the 
lessons of experience,) given them by their brethren 
familiar with the duties and the dangers of the posi- 
tion. 

The recommencement of the mission at the latter end 
of the year 1820, by the Rev. D. Jones, was attended by 
several propitious circumstances. The site of it was now 
fixed at Tananarivo, the capital, in the district of An- 
kova, in the interior of the island, at once the most salu- 
brious and populous part of the country, under the ex- 
press sanction and encouragement of the chieftain of that 
part of the island, since more generally known by the 
somewhat ambitious title of Radama, king of Madagas- 
car ; and where it also enjoyed the warm, steady, and 
enlightened support of the late James Hastie, Esq., Bri- 
tish Resident at the court of Radama, a gentleman whose 
liberal and persevering efforts for the improvement of 
Madagascar, and on behalf of the mission there as the 
great instrument of effecting that improvement, are above 
all praise. From that period the mission continued its 
labours during rather more than fifteen years. It had 
to proceed, in its early stages, amidst many jealousies on 
the part of the natives, whose intercourse with Europeans, 
having been almost exclusively limited to the slave traf- 



70 TEACHING CHILDREN. 

fie, had led them to regard the measures of white men 
generally with suspicion, as essentially involving some 
selfish and sinister policy. Many of the natives, whose 
profits had arisen from the part they had taken in the 
horrible traffic, opposed, as strongly as they durst, the 
whole proceedings of the sovereign, in forming a treaty 
with the British Government for the suppression of the 
slave trade, and for the part he took in encouraging the 
residence of Europeans in his country, and the instruc- 
tions they gave. Not a few people expressed their 
fears, that the schools of the missionaries were only 
nurseries to render their children more valuable when 
sold afterwards into slavery, and more acceptable, in 
some way, to the European palate, strangely fancying, 
and horribly believing, that their offspring were pur- 
chased by the merciless white men as articles of food ! 

The principal efforts of the mission were directed, as it 
would seem, by the very necessity of the case, in the first 
instance, and for a considerable time almost exclusively, 
to the instruction of children and the establishment of 
schools, under the immediate sanction of the government. 
This mode of proceeding has appeared to some minds 
altogether questionable, and as being at variance with the 
practice of the Apostles in their early efforts to convert 
idolatrous nations to the Christian faith. But the cases 
are by no means analogous, and cannot fairly be brought 
into comparison with one another. It should be remem- 
bered that no footing at all could be obtained in Mada- 
gascar, nor in any country similarly circumstanced, for 
labours of any kind, without the permission of its native 
and independent government ; and then, in affording that 



NATIVE VIEWS. LEARNING TIIE LANGUAGE. 71 

permission, to say nothing of protection or encouragement, 
it could only be granted for certain denned objects that 
appeared to such governments deserving of the permis- 
sion. To ask an idolatrous government to allow you to 
reside among them, in order that you may teach them 
another and better religion, makes neither an appeal to 
their judgments nor their hearts; they cannot appreciate 
the reasoning employed, nor do they give credit to the 
motives by which you profess to be actuated. An unci- 
vilized people require that some tangible and sensible ob- 
jects be presented to them, in addition to the arguments in 
favour of a superior religion. The offer to convey to them 
the knowledge of letters, to improve their agriculture, to 
teach them the art of building better houses, or houses 
instead of huts, to make them acquainted with various 
manufactures, — these things they can more easily appre- 
ciate ; and hence may readily concede to the request of the 
missionaries to reside among them. Besides this, few, 
if any missionaries go out prepared to commence at once 
the work of an evangelist among the people they design 
to teach. A knowledge of the language is to be attained ; 
and this, which was miraculously imparted in the apos- 
tolic age, and qualified those devoted and inspired heralds 
of the cross to enter forthwith on their labours, wherever 
Providence guided their steps, demands laborious applica- 
tion on the part of the modern missionary, and long resi- 
dence among the people. Of course the latter would not 
give him permission to live among them, just to learn the 
language, that he might afterwards apply it in teaching 
them a foreign religion. The latter, as we have already 
intimated, would be to them no reason at all, and the 



72 SCHOOLS. 

former a very questionable object ; for why, they would 
ask, should he set himself to the task of acquiring their 
language, if he had not some sinister end in view ? To 
all this may be superadded the consideration, that mission 
schools must ever be considered an invaluable and essen- 
tial appendage to a mission, amongst a people having 
no other means of acquiring literature. Every Protestant 
missionary is desirous of placing the scriptures of eternal 
truth in the hands of his charge, that the people may ex- 
amine the written testimony for themselves, and, like the 
Bereans, search whether the things be so. To a people 
without schools, or without education, of what avail is the 
Bible ? Where shall a missionary then begin ? his adult 
hearers will not in the first instance attempt to learn, and 
would with difficulty succeed, even if willing to make 
the attempt. 

To collect, then, a few children into a school seems 
the most obvious and natural method, if not indeed the 
only thing that can be done under such circumstances. 
This secures to the missionary permission to reside on 
the spot, assists him in acquiring a knowledge of the 
language, for he is learning while he is teaching ; gives 
him an opportunity of observing and studying the lan- 
guage of the people among whom he is to labour; fami- 
liarizes them to him, and obviates prejudices against the 
stranger, and secures a reading population by the time 
he has prepared for them the sacred volume. 

This line of policy, however, requires to be guarded 
against excess, the common danger of human nature. The 
missionary must not suffer himself to be the mere school- 
master. His early aim must be to raise up teachers qua- 



TEACHING ADULTS. 73 

lifted to relieve him of these labours, to enlarge the sphere 
of similar operations, and so leave him at leisure to pro- 
secute the higher work of his vocation in proclaiming, 
by the living voice, the glad tidings of reconciliation. 

The Madagascar Mission has perhaps not much to re- 
proach itself with in these respects, though, could the 
events which have subsequently transpired have been 
foreseen, a larger amount of attention would undoubtedly 
have been bestowed on the adult population, even at the 
cost of neglecting the children in the schools. 

These remarks, which imply the comparative supe- 
riority and usefulness of direct labours among an adult 
population when they can be made, to those among chil- 
dren only, are perhaps sustained by the two following 
facts as they have occurred in the history of the Mada- 
gascar Mission. One is, that the majority of natives 
converted to a profession of the Gospel, so as to afford 
credible evidence of genuine faith and repentance, 
consists of adults not trained up in the mission schools, 
but impressed by the preaching of the gospel, or by 
conversation with those who through grace had believed. 
And the other fact is, that most of those who embraced 
the truth, voluntarily and immediateli/ commenced learn- 
ing to read, however much engaged in secular business, 
or however much advanced in life. 

These facts are not only encouraging to the missionary, 
as demonstrating the power, and illustrating the tendency 
of the Gospel, but they serve to qualify the comparative 
importance of schools, and urge the " teacher of babes' 1 
to address himself as early, and as much as practicable, 
to the adult heathen around, who, as soon as they can 

E 



74 RECAPITULATION. ANECDOTE. 

estimate the value of the truth he unfolds, will dili- 
gently labour to acquire the art of reading the holy 
volume for themselves.* 

In the commencement of a mission among a people 
without a written language, as was the case with the 
natives of Madagascar, a missionary must occupy a very 
large portion of his time in work strictly preliminary 
to his great object. He has few aids to facilitate his 
acquisition of the language beyond his oral communica- 
tions with the people, and though these are found the 
best means for obtaining a correct pronunciation, and 
ultimately an idiomatical mode of expression, it is ob- 
viously a work of immense labour, and of which those 
who follow him, and reap the aid it affords them, can 
scarcely appreciate the value. Other men have laboured, 
and these enter into their labours. 

It is not expedient to relate here the progress of the 
mission in Madagascar in detail. The general results 
will be sufficient for the purpose in view. 

During the fifteen years already mentioned, the whole 

* With how much avidity and perseverance this has been done 
in some of the West India Missions may be collected from an 
affecting anecdote related by the Rev. J. Scott, of Demerara, 
lately in England. An old man residing at a considerable dis- 
tance, extremely desirous of being able to read, came to him re- 
gularly for a lesson. He made little progress. His teacher was 
almost disheartened, and intimated his fears that his labours 
would be lost. " Had you not," said Mr. Scott, " better give it 
over ?" " No, Massa," said he, with great enecgy, "me never 
give it over till me die ;" and, pointing with his finger to John 
iii. 16. " God so loved the world," added, with touching em- 
phasis, '* it is worth all de labour to be able to read dat one single 
verse.' ' 



RECAPITULATION OF LABOURS. ,.J 

of the scriptures of the Old and New Testaments were 
translated, corrected, and printed in the native lan- 
guage, at the capital, aided by very liberal grants from 
the British and Foreign Bible Society ; not fewer than 
25,000 tracts, aided by the prompt and generous encou- 
ragement afforded by the Religious Tract Society, were 
printed ; Russell's Catechism was translated, and an 
edition of 1000 copies generously given by Mr. Cameron, 
a member of the mission. Nearly all these publications 
were put into circulation. The number of schools in- 
creased till they amounted to nearly 100, containing, 
nominally, about 4000 scholars, to whom were imparted 
the elements of instruction and of religious truth. Pro- 
bably some 10,000 to 15,000 altogether passed through 
the mission schools during the period under review. 
Elementary books were provided for the use of these, 
and probably as many more were distributed among 
those who voluntarily acquired the art of reading with- 
out attendance on the mission schools. 

Two printing-presses were established at the capital 
by the London Missionary Society. A dictionary of 
the language was prepared and printed in two volumes, 
the first embracing the English and Malagasy, and the 
other the Malagasy and English. Two large congrega- 
tions were formed at the capital ; nearly 200 persons, 
on a profession of their faith, applied for admission to 
church-fellowship ; and numerous week-day evening- 
services were established at the dwelling-houses of the 
natives. Adult Bible classes were formed for the regu- 
lar perusal and examination of portions of the sacred 
scriptures. Various preaching stations were visited every 

B 2 



76 LETTER. 

sabbath in several towns and villages at which schools 
existed, more or less distant from the capital. Many of 
the principal scholars had their attention for a long time 
directed to the English language, and became familiar 
with the English scriptures. Innumerable opportuni- 
ties were embraced of conversing with the natives ; 
with many of them habits of intimacy and friendship 
were formed, and as the result of these and many other 
subsidiary means, the minds of multitudes, it may be 
affirmed, became in some degree enlightened in the 
truths of Christianity, and so far affected by what they 
knew, as to renounce many of the superstitious customs 
of the country. 

It may afford a just and comprehensive view of the 
state of the mission at this period of its prosperity, and 
indeed as it continued up to the time of its suspension, 
to introduce a copy of a letter drawn up by the writers 
of the present volume, while on the spot, and forwarded 
to the directors of the Society in London. It is dated 
Tananarivo, November 6, 1834 : — 

" We have been exceedingly gratified by the personal conduct of 
many. There is a seriousness, and steadiness, and perseverance, 
and diligence about them, which constrain us to hope that their 
hearts have been opened by Him, by whose sovereign grace, 
c Dry bones are raised and clothed afresh, 
And hearts of stone are turned to flesh.' 

" We look on with wonder and surprise, and are often prompted 
to exclaim, 4 This is the finger of God.' The difficulty still re- 
mains, as intimated in our last report, of ascertaining the numbers 
under religious impressions. But we have reason to think that 
several are savingly converted to God ; that many more are per- 
fectly convinced of the folly of idolatry and divination; and that 
great numbers are awakened to think and inquire. The force of 



MISSIONARY LETTER. 77 

error is subdued, and the power of truth acknowledged. The 
preached word is listened to attentively, and the Scriptures are 
earnestly sought, and diligently examined. There are also several 
prayer-meetings held in the town during the week evenings. The 
two principal circumstances which we wish to notice in connexion 
with these meetings are, first, that a spirit of prayer actually exists 
and increases among the natives ; and, second, that these meetings 
are convened and conducted by natives themselves. They fre- 
quently request our attendance, to give an exhortation, and lead the 
service ; but the houses are their residences, and they consider them- 
selves as acting on their own convictions — at the movement of their 
own minds, and from a consideration of present obligation to employ 
the means in their power of spreading around their respective neigh- 
bourhoods the knowledge of the true God, and of eternal life. It is 
not, however, exclusively in connexion with these stations that fall 
immediately under our own personal observation, that a spirit of 
hearing and inquiry is awakened ; God appears to manifest his 
purposes of mercy to this people, in raising up an agency of his own 
from among themselves, to carry on his own work. He is forming 
for himself his own instruments — giving them zeal and knowledge, 
imbuing them with love to the truth, and compassion for their 
countrymen, and thus supplying the exigencies of his cause by their 
unexpected instrumentality, and so compensating for our lack of 
service. And as a specific illustration of this point, we may remark, 
that in a district to the west of the capital, at a village about sixty 
miles distant, a small chapel has been lately erected by the zeal and 
devotedness of the natives, chiefly excited, however, by the exer- 
tions of a pious woman, of whom we have already written to you. 
A very delightful spirit of inquiry is awakened in that district, and 
several of the adult natives, men of rank and importance in their 
station, conduct prayer-meetings, and engage themselves in those 
exercises with much apparent fervour, pleasure, and propriety. 
Another chapel is also being erected in a district to the south, per- 
haps 120 miles distant. Public worship, chiefly for prayer and 
reading the Scriptures, is held in many distant parts of the country, 
principally raised and conducted by those" who were formerly scho- 
lars or teachers in the missionary schools. Applications from all 
these for books, and especially for the Scriptures, are very nu- 
merous." 



78 MISSIONARY ARTISANS. 

In forming an estimate, however, of the moral forces 
employed in producing that change in the habits and 
manners of the people, which ultimately awakened the 
jealousy of the native government, and led to the adop- 
tion of severe measures for the suppression of Christi- 
anity, it would be exceedingly unfair and partial not to 
introduce those instructions and labours of a secular 
character, with which the mission was associated during 
nearly the whole period of its existence. 

Radama^ on acceding to the terms of a treaty for the 
suppression of the slave traffic in his country, and 
granting to the agents of the Missionary Society access 
to his dominions, stipulated that his people should be 
taught various branches of the arts and sciences. Several 
artisans were therefore appointed to Madagascar, who 
remained there a length of time, and some of them till 
the period when the mission was dissolved by the vio- 
lent measures of the queen, in 1835. The instructions 
imparted by the missionary artisans to the natives, even 
when not strictly of a religious character, could not but 
effect a powerful movement in the native mind. Habits 
of thought, attention, industry, and application, were 
formed, new ideas were communicated, and new asso- 
ciations were generated ; a spirit of inquiry was fos- 
tered ; intelligence was conveyed from one to another, 
and all the materials of improvement and civilization 
were placed in requisition. The Government assumed 
to itself the control of the labours of the artisans, a 
measure obviously attended with both advantages and 
disadvantages. Many intelligent youths were placed 
under the tuition of the artisans, amounting probably to 



MISSIONARIES* WIVES. MARRIED MISSIONARIES. 79 

not less than from 1000 to 2000 altogether, including 
smiths, carpenters, builders, tanners, curriers, saddlers, 
boot and shoemakers, spinners, weavers, soap-makers, 
&c. &c. They were thus brought under the in- 
fluence, example, encouragement, and instruction of 
men who had entered into that department of mis- 
sionary labour, not from the prospect of pecuniary re- 
ward, but from an ardent and self-denying desire to aid 
the cause of missions, and especially in that branch of 
it connected with the advancement of civilization by 
the introduction of the useful arts. Besides these di- 
rect labours, a large amount of indirect good was effected 
by the more strictly religious exertions of these mis- 
sionary artisans, who, as pious men, esteemed it at once 
their privilege and duty to impart, wherever oppor- 
tunity could be found, the knowledge of the great 
truths of that religion, without which the highest attain- 
ments in the arts and sciences of civilized life would be 
comparatively of little value. 

In specifying the agents employed in producing a 
favourable change in the moral and intellectual habits 
of the natives of Madagascar, during the fifteen years' 
existence of the mission, the invaluable labours of the 
female members of the mission must be allowed to hold 
an important place. To them very many of the females 
of Madagascar are deeply indebted, not merely for 
useful instruction in various branches of needle-work, 
&c, as adapted to their social condition, but much 
more for conversation and example, for direct religious 
instruction, and all the untold benevolent efforts by 
which devoted Christian females would seek to win 



80 CHOICE OF A WIFE. — CHANGES. 

their own sex to a participation of the pure and exalted 
blessings of the gospel of Jesus Christ. 

Whatever Protestant missions may be supposed to 
lose, in the portion of time and care bestowed by mar- 
ried men on domestic duties, as compared with Catholic 
missionaries, freed from the burden, the former are 
amply indemnified by the direct amount of good ef- 
fected, in many instances, by the wives and families of 
their missionaries, to say nothing of their preservation 
from those evils which have so often been associated 
with the unnatural condition of those who " forbid to 
marry/' and insist on the celibacy of their clergy, as 
though a step in violation of the order of Providence, 
and the design of the Creator, could ever be in harmony 
with the genius of Christianity. 

Candour, however, requires the confession, though 
certainly not intended to apply to Madagascar, that 
perhaps sufficient care has not been always taken by 
missionaries or their friends in the selection of those 
intended to be their companions in labour and in tribu- 
lation. They ought not only to be pious and well- 
informed, and imbued with the missionary spirit, but 
to possess a faculty for acquiring languages, and a tact 
for usefulness. Almost as much care should be taken 
in ascertaining these points in a missionary's wife, or a 
candidate for that honour, as in a missionary himself. 
All her future usefulness depends on these things, and 
with that is identified her own and her husband's hap- 
piness. It may be difficult for committees or directors 
to interfere in so delicate an affair, since the parties are 
usually too far committed to one another before any 



CHANGES IN THE COUNTRY. 82 

interference could take place ; but the utmost caution 
should be urged on missionary candidates, being still 
single men, and before they venture on steps from 
which, of course, when once taken, they dare not 
withdraw. 

But to return from this digression. It is manifest that 
numerous causes were operating to produce an extensive 
change in the minds, manners, habits, and institutions of 
the people. In that change the members of the Mada- 
gascar government did not sympathise. So far from 
regarding it with a friendly eye, it was received from the 
beginning with jealousy and fear. They could not tell 
whereunto it might grow. The change itself became 
obvious to the most superficial observer. The fact of a 
change taking place created no surprise in the minds of 
the members of the mission, though its rapidity and 
extent did, considering the paucity of the means at their 
command. They saw, however, in this, a demonstration 
of the efficiency of those means when allowed fair play, 
— neither forced into unnatural exertion by visionary or 
despotic measures, nor impeded by brute force, such as 
that which was soon employed by the government to 
counteract the new order of tilings. The revolution 
taking place in the religious sentiments and moral habits 
of so many of the people, under the influence of a mere 
handful of European teachers, alarmed the rulers, who 
neither anticipated such a result, nor possessed the re- 
quisite mental or moral capacity to manage it ; and so, 
fearing its progress, they determined to crush it. The 
meaning of the queen's laws, edicts, and messages on the 
subject is simply this, " I am determined that the an- 

E 5 



82 ENERGIES AWAKENED. 

cient and established customs and habits of the country 
shall remain unaltered. Arts and manufactures, if under 
the exclusive surveillance of my own government, and 
strictly limited to my advantage, I shall not object to. 
The inculcation of obedience to the laws I approve of. 
But to relinquish divination and idolatry is an offence 
which I will punish with death. The arts of civilized 
life may come to my country, but the people are not 
to cultivate them for themselves. I will direct who 
shall be taught ; none else are permitted to learn ; 
and the abilities which they then acquire are to be 
wholly employed in the service of the government/' 

On this narrow and mistaken policy there is too much 
reason to fear that Radama himself acted, though less 
ostensibly and avowedly than the present queen. All 
his measures were but too really subservient to his own 
personal aggrandisement and splendour ; and in accom- 
plishing this object, though on a very limited scale, he de- 
luded both himself and his people. Selfishness, however, 
cannot easily accomplish all its schemes. Providence 
has wisely ordained that our boldest efforts to aggrandise 
ourselves at the expense of others, shall set various 
agencies in motion that shall modify or counteract our 
selfish schemes. Lawless ambition may seem to prosper 
for a time, but its very prosperity is creating antagonist 
powers in some quarter that will check its career, and 
introduce a better order of things. Thus God makes 
the wrath and the folly of men to praise him, and re- 
strains the remainder. In Madagascar, the ambition of 
Radama and the selfishness of Ranavalona, have already 
introduced measures and created energies that must 



CAUSES OF CHANGES. 83 

ultimately assist in promoting the civilization and well- 
being of the country. Mind has been awakened, and is 
struggling to be free. Knowledge has been introduced, 
and cannot be wholly again excluded. Light has been 
kindled, and cannot be extinguished. The seed of divine 
truth has been scattered, and it cannot utterly perish. 

Various causes had been silently at work in the country 
for many years, and were in operation at the period of 
the suppression of Christianity there, which had aided 
indirectly in producing those changes in the state of 
society already adverted to. Many of these still continue 
to operate, and cannot be arrested by any measures 
the queen may adopt. Among these causes may be 
noticed, first, the enlargement of the territories belenging 
to the tribes under Radama's immediate government. 
To maintain this extension of newly acquired country 
various military posts have been formed in different parts 
of the island ; new scenes have been visited ; new ener- 
gies created ; a new kind of life instituted ; new ranks 
and orders in society established ; and in a word, a new 
physical aspect given to the condition of society. 

Secondly. Rude and unwieldy masses have been 
brought under European discipline. A standing army 
of twenty or thirty thousand men have been instructed 
in European military tactics, with an active and enter- 
prising body of young officers, encouraged to associate 
with Europeans, so as to acquire all the varied informa- 
tion they could impart. 

Thirdly. An extensive intercourse has been held 
with foreigners, in different parts of the island, many of 
whom had resided sufficiently long among them to have 



84 CAUSES OF CHANGES. 

become acquainted with their language, and therefore 
able to communicate intelligence to the native mind. 

Fourthly. The residence at the capital of mission- 
aries and their families, and of a British agent, during 
several years, and the frequent visits of merchants, 
traders, visitors, &c. could not exist without exercising 
much indirect influence on the state of society. 

Fifthly. The direct and indirect labours of the mis- 
sionaries as already specified, amidst schools, preaching, 
printing, and circulating books, constant conversation, 
visiting, travelling about from village to village, admi- 
nistering medicine, (though on a limited scale,) and the 
introduction of numerous useful arts by the missionary 
artisans, all helped to produce the result under review. 
And to these causes may be added the fact of natives 
visiting England for education, and then returning to 
their own country ; of several youths being apprenticed 
to different trades in Mauritius, and of others spending a 
few years on board British men of war, most of whom 
are now residing in Madagascar and diffusing intelli- 
gence among their countrymen. 

And these various circumstances, it must also be re- 
membered, were acting not upon a dull and sluggish, 
but on an enterprising, ambitious, and partially civilized 
people, prepared therefore to take advantage of such a 
fortunate concurrence of affairs, and to advance rapidly 
in the career of social improvement. Their natural habits 
of inquisitiveness and social intercourse, not to say lo- 
quacity and impertinent curiosity, were also favourable 
to the rapid development of the elements of social im- 
provement, when once imbibed. In such a state, each 



CAUSES OF CHANGES. 



85 



one is anxious to exhibit his superiority, and therefore 
communicates his newly acquired and often imperfectly 
formed ideas of others ; mind is thus exercised, invention 
is put to the stretch, and knowledge is augmented and 
extended. It is a deeply interesting crisis in the ad- 
vancement of society, when men begin to become con- 
scious of the superiority and dignity which knowledge 
bestows, and learn to look back on their own former 
state of credulity and ignorance with wonder and regret. 
Often with ardour and ingenuousness are the questions 
then reiterated, as if w T ith men just awakening from 
long slumber, " Where shall wisdom be found ? where 
is the place of understanding ? where are the materials 
for thinking ? all this is new to us, put us in the way 
to become wise." Such were the questions literally put 
again and again to the missionaries in Madagascar. 

It may be just added that Imerina, the principal 
sphere of the operations of the mission, presented from 
the state of its population, a highly favourable field for 
its exertions ; its population is dense as compared with 
many other parts of the island, though small as com- 
pared with its capabilities. Of its number of inhabit- 
ants some idea may be gathered from the fact that its 
largest kabarys or public assemblies may contain about 
eighty or a hundred thousand persons collected from 
those residing within a distance of about two or three 
days* journey from the capital. This presented a large 
body of people, therefore, of easy access, and all sta- 
tionary, residing in towns and villages, mostly within 
a few miles of the capital, while the capital itself might 
contain about twenty thousand of the number. 



86 RESULTS. 

Various circumstances of encouragement and discou- 
ragement occurred in the history of the mission, which 
it has not been deemed necessary to specify. The brief 
sketch now presented is sufficient to prove that its la- 
bours were not without success ; and, were it even 
possible to entertain the fear that no future harvest 
would spring from the past culture of the soil, that 
which has been already reaped is more than sufficient 
to indemnify the cost. The Scriptures are in the lan- 
guage of the island — the standard of the cross has been 
unfurled — souls have been converted, idolatry and super- 
stition have received a wound, and there are not a few 
of the natives that believe in Jesus, and who, amidst 
much tribulation, are holding fast their integrity, and 
are pressing into the kingdom of God. 



queen's attachment to idolatry. 87 



CHAPTER V. 

Unfavourable circumstances affecting the progress and prospects 
of the Mission, and indicating the spirit and intentions of the 
native government, prior to the Edict for the suppression of 
Christianity in February, 1835. 

The queen of Madagascar, although possessed of a mas- 
culine determination of mind, amounting often to an 
inflexible obstinacy, has never given any indication of 
superior intelligence. She is slightly acquainted with 
the elements of reading and writing, but never availed 
herself, even during Radama's life-time, of any means 
to become familiar with the instructions conveyed by 
the European teachers among the people. She was 
always known to be deeply attached to the superstitious 
customs of the country, and to have cherished a great 
veneration for the national idols, and their worship. 
Though rather intimate with the missionaries who first 
resided at the capital, and in the habit of visiting them 
and their families, she evinced no disposition to embrace 
the religion they taught. Her accession to the throne 
was carefully exhibited to the people as the act of the 
guardian idols. They, it was said, had placed her on 
the throne of her ancestors ; and of course, being taught 
this doctrine herself by interested parties, she came under 
obligations to sustain the authority of the idols, to pa- 
tronize their worship, and to encourage those who were 
regarded as the interpreters of the wishes of these divini- 



titt JEALOUSY OF PARTIES. 

ties. For the service rendered to her, the idol party 
naturally expected her countenance and support in re- 
turn. One of the hereditary guardians of the principal 
idol Ralielimalaza, at the time of her accession, was 
Rainiharo, and he was appointed, ostensibly by com- 
mand of the idol, to remain with the new sovereign, 
while his prepossessing mariners seem to have won for 
him a large share of her good graces. Two parties 
were thus soon formed at the court, consisting of Raini- 
haro and his friends, who were evidently anxious to 
maintain the system of idolatry, and Andriamihiaja and 
his friends, who sought to extend education, and to 
carry out and enlarge the measures commenced by Ra- 
dama. The jealous opposition of these parties lasted 
about two years, when the idolatrous or anti-liberal 
party prevailed. They proceeded at first with much 
caution and reserve, only giving signs of their determi- 
nation to oppose Christianity just in proportion to the 
gradual increase of their power and influence in the 
country. The fate of Andriamihiaja has been already 
described. 

It would be difficult to point out any one single act of 
the Christians which operated as the immediate cause of 
the fierce persecution which has been raised against 
them ; but the queen and her principal officers, it was soon 
found, were evidently unfavourable to this new religion, 
and therefore to the means of its extension in the country. 
The character of the native mind, as indeed of the human 
mind at large, was opposed to the purity of the doctrines 
and precepts of Christianity ; while the national pride 
was mortified, and an extreme jealousy of foreigners 
awakened, on finding mere strangers changing the esta- 



JEALOUSY OP FOREIGNERS. 89 

blislied customs and usages of the country. As a 
despotic government, the authorities of Madagascar 
have always been opposed to any bond of union subsist- 
ing among the people : and the idolatrous party then 
in power took advantage of the friendship which sub- 
sisted between the native Christians and the mission- 
aries, to prejudice the mind of the queen against Chris- 
tianity, by representing its teachers as having some 
political designs ; and hence, even the mildness of dispo- 
sition, which they exhibited towards those placed under 
their instruction, and especially their liberality in sup- 
plying them with books, medicines, &c. gratuitously, 
were appealed to by their opponents, as proofs that they 
must have some sinister end in view. 

One of the first direct indications of opposition to the 
mission, and its objects, consisted in the order abruptly 
sent to the Rev. D. Griffiths to leave the country, on 
the alleged ground of the expiration of the period 
allowed him by Radama for remaining in Madagascar.* 

The government desired him to leave immediately, 
and promised him a letter of commendation to the Eng- 
lish government as a testimonial of the valuable services 
he had rendered to the country. On his requesting 
permission to remain, five months were allowed him to 
prepare his packages, and subsequently, though with 

* Radama's jealousy of foreigners, and some practical difficulties 
which he had met with, in regard to their claim of exemption from 
the native laws, ordeals, &c, led him to fix a period beyond which 
no foreigners should remain in the country without becoming bifi 
subjects, though under certain exceptions in their favour. The 
same circumstances led him to forbid foreigners acquiring any per- 
manent right in the soil. 



90 PROHIBITIONS. 

much difficulty, he obtained permission to remain a year 
longer ; and afterwards, by dint of persevering effort, 
to remain for an indefinite period, with the understand- 
ing that he was to leave whenever the queen desired it. 
Soon after this, the Rev. T. Atkinson received explicit 
orders to leave, though he had not yet been a year in 
Madagascar; and then one of the artisans, Mr. Canham, 
whose term had about expired. 

In the latter end of the year 1831, the permission 
which had been granted about six months previously 
for the administration of baptism and the Lord's supper 
was recalled. Those connected with the army were the 
first prohibited from receiving either ordinance, and in a 
few weeks, public instructions were sent to the mission- 
aries not to administer them to any of the natives, and 
to the latter, not on any account to receive them. 

In the latter end of the next year, the slaves were 
strictly prohibited from learning to read and write. The 
prohibition, it is thought, arose not merely from a 
determination to keep the slave population, if possible, 
in their inferior state, but from the fact, that many free 
people were in the habit of purchasing slave children, to 
place them in the schools instead of their own. Certain 
towns and villages were required by law to provide a 
given number of children for the schools, as a part of 
their service, due to government ; and the parents, to 
avoid placing, their children where they might so soon 
be drawn off to the army and perish, were attempting 
to evade the law, by placing slam children in the 
schools, which would have enabled them to return the 
numbers required, without risking the welfare of their 
own families. 



NEW SECT. 91 

A deeply interesting event occurred in the autumn of 
the year 1834, which, it is believed, had considerable 
influence in rousing the jealousy of the government, 
and creating in some of its myrmidons a restless desire 
to get the property of all the Christians confiscated, 
with the hope of obtaining a share of it. The circum- 
stance attracted much attention, both among Europeans 
and natives, and may be related as follows : — 

Rainitsiandavaka was a man in the middle age of 
life, and the keeper of an idol belonging to the govern- 
ment, called Izanaharitsimandry, meaning " the god not 
taking rest." He was extremely industrious in his 
usual agricultural occupations, had acquired some pro- 
perty, and was living in comfort. In the year 1832, he 
had experienced a succession of calamities ; his wife died, 
in a few months afterwards his child died, and soon after 
that several of his slaves ran away, and others died. These 
things preyed on his mind, and he became somewhat 
melancholy. In the following year he went a few 
miles from home, to unite with some members of his 
family, on an occasion of public rejoicing in the village 
where they resided. That occasion had brought also to 
the village Raintsiheva, an eminent native Christian, who 
had adopted the name of Paul. The party were to 
remain in the village through the night. Paul, disliking 
to be near the house where the music and dancing were 
to be kept up, went to lodge at the other extremity of 
the village. Rainitsiandavaka intimated his wisli to 
accompany him, and it was agreed they should pas- 
their time together. Paul, in accordance with his 
usual custom, introduced the subject of religion, and 



92 ZEAL WITHOUT KNOWLEDGE. 

they conversed on religions subjects through the night. 
The conversation produced a deep impression on Rainit- 
siandavaka, and next day, when the former was return- 
ing to the capital, the latter followed him, remained 
with him several days, and then, for the first time, at- 
tended the preaching of the gospel at one of the mis- 
sion chapels. He and Paul called on one of the mis- 
sionaries, and entered into conversation with him. The 
new visitor appeared full of his subject, and returned 
home on the morrow. Without seeking further know- 
ledge from his teachers, he began to talk to the people 
in his village and neighbourhood, of the day of judg- 
ment, of the resurrection of the dead, and of the happy 
time when all men would be so far influenced by the 
religion of the Bible, as to live in peace with one 
another. His friends and neighbours laughed at him, 
and concluded he was deranged. He left his work, and 
went about among his friends and neighbours, conversing 
on these new themes. He was not able to make any 
impression on their minds for some months, but still 
persevered. He again visited Paul at the capital, who 
very properly urged him strongly to learn to read the 
scriptures, and to seek more knowledge, before he at- 
tempted to teach others. He did not seem pleased with 
the advice ; urged that, if he could not read, the people 
who were also ignorant of the art of reading, would 
more easily be induced to believe what he said. " Let 
the youths in the schools, and the Europeans," said he, 
" teach those who can read, and let us who cannot read, 
teach the people that cannot. " Paul reminded him of 
the great danger of his teaching what was not taught in 



ACTIVITY. 93 

the word of God, unless he learnt to read it for himself. 
He replied that God was teaching him what to tell the 
people, independently of what was revealed in the 
Bible ; that God revealed his will to him by dreams, 
and told him by inward suggestions, what to say, and 
had commanded him to deliver the message to the 
people, under threats of heavy judgment if he neglected 
it. Paul again urged that God had revealed in his 
word all he intended to make known ; that by reading 
and searching the scriptures we might become ac- 
quainted with the will of God, but that if we neglected 
the means which God had appointed for our instruction 
we could not expect to know the things which belonged 
to our eternal peace. His friend warned him also of 
the danger of being led into serious errors by some 
strange delusion. Finding he could not prevail on him 
to seek increased knowledge of the plan of salvation, he 
left him, and did not freely associate with him after- 
wards. Rainitsiandavaka returned home, and spent 
his time and property in going about conversing with 
the people. He travelled from village to village, and 
visited from house to house, conversing with every one 
he met with, young or old, rich or poor. The points 
of his conversation were principally the day of judg- 
ment, the resurrection of the dead, the time when 
universal peace would be established on earth, the 
origin of mankind, and the descent of all from Adam 
and Eve. He taught that we should do to others as 
we would they should do to us. His moral conduct 
was upright and unblameable. Some of his slaves 
went to him one day, and said, You say we should do 



94 FATAL COMPROMISE. 

to others as we would have others do to us ; we are 
sure, if you were our slave, you would wish us to set 
you free ; we are your slaves, and we wish you to set 
us free. He said that was perfectly just, and he would 
do so ; only as they had not been long in his service, it 
would be fair for them to pay him a part of their re- 
demption price, when able to do so ; this was agreed 
on, and they were all set free. In the course of about 
two years not less than 200 persons had joined him. 

For some months, however, he had now blended with 
the worship of God that of the idol Izanaharitsimandry, 
thoug hmaintaining that the idol was nothing more than 
a Kiady* This wretched attempt to amalgamate the 
worship of God and that of the idol, he probably made 
under the hope of conciliating the queen and her govern- 
ment, who being so devotedly attached to idolatry, 
might, he thought, be more disposed to listen to the 
message he had to convey, if they found the idols were 
not wholly discarded. By that means, he expected to 
augment the number of his converts among the people. 

Thus it seems that a sect embracing serious and fatal 
errors was springing up, even in this comparatively 
early stage of the mission, bearing considerable analogy, 
in spirit and principle, to some of the early sects that 
corrupted and divided the Christian church. The danger 
of these departures from the simplicity of the gospel has 
its roots so deeply laid in human nature, that every 

* i. e., a means of keeping off intruders, and intimating that the 
place is sacred, or that something sacred is heing performed there. 
It is often placed against houses and villages where there are sick 
persons, or where the tangena is being administered. 



VISIT TO THE CAPITAL. 95 

Christian missionary needs to exercise the utmost Vigi- 
lance over his converts, and especially over his native 
assistants of a sanguine temperament, lest his fairest 
labours should be marred, and error, insidiously creep- 
ing in, under false and plausible disguises, lay truth 
prostrate in the dust. 

Rainitsiandavaka always maintained that, though he 
had received his revelation by some immediate commu- 
nication from heaven, yet that Ms instructions and those 
of the European teachers were substantially the same. 

In the autumn of 1834, he sent to the queen to inti- 
mate that he had an important message to convey to her. 
He had attempted this some months previously, but she 
had refused to attend to it. The message was now de- 
livered to Rainiharo, the principal officer, and he was 
told at the same time that the followers of Rainitsian- 
davaka had become very numerous. This aroused the 
jealousy of the government, and the whole party was 
summoned to the capital, to state what they had to say. 
They were delighted to hear this, and thought the queen 
herself would now become one of them. They took with 
them the idol Izanaharitsimandry. The queen sent 
messengers to meet them on the road, to say that if the 
message they had come to deliver were not true, they 
should return home at once, and abandon the notions 
they had entertained ; but if true, to come forward and 
to deliver it. They affirmed it was true, and accordingly 
continued their journey, amounting to nearly 200 per- 
sons. The judges and officers went to them in the course 
of the evening, and asked them their message. They 
said, they had a message from Andriamanitra Andriana- 



96 ONE BLOOD. — CRUEL DEATH. 

nahary (the nearest expression in the language for the 
supreme God) ; that the queen Ranavalona would be 
sovereign of all the world ; that the dead would rise, and 
the living never die ; that all would then live peaceably 
and happily, for there would be an end put to the ordeal 
of tangena, the sikidy or divination, murder, wars, and 
contentions. u We offer," said they, "to forfeit our heads 
if what we say is false ; God has told us these things, and 
God cannot lie." The conversations and examinations 
continued for two or three days. Many questions were 
put to them by the judges and officers. One inquiry 
craftily put was this : " You say that all mankind have 
descended from the same parents, do you mean to affirm 
that we and the Mozambiques* (forbid that we should 
ever pollute the name of the queen by mentioning it at 
the same moment with the Mozambiques !) are from the 
same parents ? " The party unhesitatingly replied that 
the queen and all the human race descended from the 
same parents. This affront to the vanity of the Hovas 
gave great offence, and helped to seal the doom of 
Rainitsiandavaka and his followers. 

Most of the 200 remained firm to their cause to the 
very last; some, however, withdrew when they saw the 
affair becoming serious, and likely to affect life and pro- 
perty ; but even these were not allowed to return home. 
About midnight, after the conversation referred to, 
the queen sent to put Rainitsiandavaka and three of his 
principal followers to death : a piece of cloth was tied 

* Whom the Malagasy hold in great contempt, though glad to 
employ them as slaves. 



THE SECT CRUSHED. 97 

over their months to prevent their speaking, from an 
apprehension that, as they continued so firm and steadfast 
in their doctrines, they might utter some expressions in- 
jurious to the government, and threaten some calamity 
on the kingdom for shedding innocent blood, which 
might alarm the people. They were then lead to the north 
end of the town, and cruelly destroyed by being placed, 
head downward, in a rice-pit, boiling water being poured 
on them. The earth was then thrown in upon them, 
and the pit filled up. Their bodies remain there to this 
time. Many of the people went the next day to the spot, 
to see, whether, according to the doctrine of the resurrec- 
tion they had taught, any of them would rise from the 
dead. 

Seventy of the party were compelled to take the tan- 
gena, and eighteen of that number died and were dragged 
along the road like pieces of timber, so that the very 
stones were stained with their blood, and the stains con- 
tinued visible for several weeks till the heavy rains ulti- 
mately washed them off. Some of those who were tried 
by the ordeal, and perished, had refused to drink the 
warm water which forms part of the process, saying that 
they would rather die than live, since the government 
had treated their friends in the manner they had done. 

All the rest were sold into slavery, and their property 
confiscated. The affair yielded a profit of several thou- 
sand dollars to the queen, officers, and judges, and in- 
creased the desire to obtain more. 

The sect was thus entirely crushed, but the transaction 
tended to bring Christianity and its followers under 
greater suspicion. 

i 



98 EARLY CONVERTS. 

It would be easy to recapitulate numerous events 
that occurred about this time, all tending to produce 
the measures so soon afterwards adopted by the queens 
government, in order to suppress Christianity. It may 
be sufficient to insert here a few only of these, as illus- 
trating the state of feeling and the habits of the coun- 
try. 

Erroneous impressions were created in the minds of 
some of the officers and the senior people, by the some- 
what indiscreet zeal and injudicious addresses, occasion- 
ally made by the too partially informed converts. Some 
who were merely convinced of the folly of idolatry, and 
scarcely competent to expound the first elements of 
Christianity, took upon themselves to become teachers of 
others. It is natural under such circumstances that 
there should be distorted and exaggerated representa- 
tions, creating unnecessary offence and unjust prejudice. 
All such cases require the utmost prudence on the part 
of the missionaries ; to repress early zeal, is repugnant 
to the temper of that very religion which inspires it, 
and would deprive the mission of its most valuable re- 
source in native agency ; but to employ the latter with- 
out great care, examination of character and persevering 
instruction, is to foster pride in the native mind, to dis- 
gust the more intelligent portion of the community, and 
to endanger the success of the mission itself. 

Statements advanced by native converts in their ad- 
dresses were often misunderstood, and misrepresented, by 
their hearers, and this aggravated the evil that was work- 
ing. In the beginning of 1835, a native was addressing 
a small congregation at the capital, and was overheard to 



ANDRIANTSOA. INCORRECT REPRESENTATION. 99 

say, that ere long God would punish all the workers of 
iniquity, and reward who had loved and served him. 
The expressions were reported to another, who, disliking 
the doctrine of future punishment, went and told one of 
the principal officers, by whom it was related to the 
queen. She desired spies might be sent next time to 
bring a fuller report. The next discourse was on the 
resurrection. " All must rise," said he, u God alone will 
be Judge. Every one in this country will be raised and 
judged then." It was reported to the queen that the 
preacher had said, the inhabitants of her country alone 
would be judged by God in that day. " It is false/' 
said the queen : " other sovereigns are allowed to judge 
their people as they please, and am I alone to be pro- 
hibited ? If so, God is indeed partial. Besides, how 
should they know that God will raise the dead ? Who- 
ever pretends to know that, can see the moon even be- 
fore cattle can (implying sorcery). I myself have never 
known such things as these," said the queen, " and if 
they were true, I must have known them." 

About this time offence was also created by another 
circumstance not intended to produce any such results. 

A young man named Andriantsoa, was residing at the 
capital, whither he had removed from his native village, 
where he still possessed a piece of rice-ground. He had 
long attended the preaching of the Gospel, and gave evi- 
dence of his having become a true disciple. He evinced 
a great desire to introduce the Gospel to his native village, 
and obtained a house for that purpose. In the same 
village was a renowned idol, called Ratsisimba (Incor- 
ruptible). The keepers were indignant with the young 

f 2 



100 NO WORK ON SATURDAY. 

man for having spoken disrespectfully of their idol, and 
had had many warm disputes with him on the subject of 
idolatry. Saturday* was sacred to this idol. Andri- 
antosa wishing to be at the village on a Sabbath, to con- 
duct service there, went on the Saturday morning, with 
the intention of planting his rice-ground. On reaching 
it, and commencing work, the villagers desired him to 
desist ; it being their sacred day. He did not hear 
them, and so continued working. A person was then 
sent down from the village, with express orders to him to 
desist. He replied that as he was not one of the worship- 
pers of the idol, nor even living among those who were, 
he thought that he was at liberty to work on Saturday, 
if he wished it, as well as on any other day; but at their 
desire would cease, and he desisted accordingly. He 
was prohibited from returning to the village by the 
direct path, and compelled to take a circuitous road, so 
as not to tread on any rice-ground ; it being one of the 
" fady," or sacred observances of the idol, " not to tread 
on any rice-ground on a Saturday!' On reaching his 
house in the village he felt vexed at the treatment which 
he had received, and spoke in not very courteous terms 
of the idol to a friend. "lain surprised," said he, " at 
the stupidity of these people placing their confidence in 
a mere piece of wood, which were I to smear with any- 
thing, however offensive, could do me no harm." A female 
slave overheard it, and told it to some of the people, who 
were incensed at the expression, and determined to have 
him punished for his temerity. They consulted for 

* Some one day in the week is usually kept sacred to every prin- 
cipal idol in Madagascar. 



ACCUSATION. 101 

some weeks, and at length met with Razakandrianaina, 
originally from the same village. On appealing to the 
idol, as to what should he done with the young man, it 
directed that he should he killed and cut in pieces, 
otherwise the rice-harvest that year would perish. 
Ahah like, the officer readily entered into the scheme to 
get rid of the young man, as he was anxious to obtain 
possession of a piece of land, which the latter was un- 
willing to part with, but which he hoped to secure, if 
the property of its present owner were confiscated. 
This officer had, moreover, no less than six wives, three 
of whom were own sisters ; and as the young man 
lived near his house, he prevailed on one of them to 
learn to read and to attend the preaching of the Gospel, 
which gave great offence, and for which the wife was 
immediately divorced. Razakandrianaina willingly car- 
ried the accusations of the villagers against Andriantsoa 
to the judges ; stating that he was changing the reli- 
gious customs of the country ; that he paid no regard 
to the idol, nor observed its fady ; that he conducted 
himself differently to other people ; would not swear, 
nor follow the licentious habits of the people ; that he 
would not work on the Sabbath, nor mention the name 
of the idol in his prayers, although he prayed four 
or five times a day ; and that he was collecting the 
people to pray after dark ; and, in a word, that owin;_ r 
to the disrespect he had shown to the idol, it had he- 
come incensed against the people, and was destroying 
their rice with hailstones. The chief judge listened 
gravely to the accusation, and replied, he did not 
much to condemn in the voting man, for there was no 
t proof that he had intentionally violated the pro- 



102 TANGENA. 

hibitions of the idol, or that he had collected the people 
under any evil design, of exciting to rebellion ; and 
that as to praying, it was a good thing in itself, and it 
might be well if all prayed rather more than they did. 
" However," said he, " as you desire me, I shall convey 
the message to the queen." The message was accord- 
ingly sent to Her Majesty, and the case represented in 
the most unfavourable light : it was added that the 
idol had declared, unless the young man who had given 
the offence were put to death, the rice-harvest should 
be destroyed by insects. It was fully expected the 
young man would have fallen a victim. The queen, 
however, did not think proper to accede to their wishes, 
but directed the ordeal of tangena to be administered, 
to ascertain whether the party accused possessed any 
sorcery. The ordeal was given him at a moment's no- 
tice. The missionaries and the native converts were 
anxious as to the results, and most of them contributed 
something on the occasion, either in money or service. 
To the great mortification of his accusers, he was in a 
very short time pronounced innocent of the charge. 
Soon afterwards, having retired for a few days to a pri- 
vate village, in accordance with the usual customs of 
the country, he came up to town in a public procession, 
which was much more numerous than on ordinary 
occasions. The native Christians were so overjoyed 
at the result, that a large number of them, perhaps 
somewhat imprudently under the existing state of 
excitement, joined in the procession, dressed in their 
white lambas, or robes. The queen and some of her 
officers happened to see the procession from a distance, 
and looked on with astonishment, She inquired what 



queen's surprise. 103 

crowd it was in sight, wearing white lambas. They 
told her it was the procession of Andriantsoa, coming 
up to town ; and that those who were wearing white 
dresses were native Christians. " You would be sur- 
prised," they added, " at the love of those people one 
for another; when any one of them happens to be in 
distress they all feel distress, and when any one is 
happy, they are all happy ; when any are poor and des- 
titute, they form a society'" to assist them." " I am in- 
deed surprised," said the queen, " to see such things in 
my country. Was it not I that ordered him to take 
the ordeal, and why do they now make such an exhibi- 
tion, as if they had overcome an enemy? All thifi fe 
intended for me, I suppose." 

These circumstances, it would appear, created so 
much prejudice in her mind, as to prepare her to enter- 
tain any further charges that might be brought against 
the Christians. 

Razakandrianaina, the officer who had taken the 
accusation to the judges in the first instance, was also 
looking at the procession from his own house, and felt 
greatly mortified to see so much respect paid to the 
young man; and having heard, in the course of the 
evening, that the procession had displeased the queen, 
he formed his resolution to brino- an accusation against 
the whole body of the Christians ; and was the more 
encouraged in this, by ascertaining that the queen and 

* 3Ieaning, they collect money of one another to afford relier. and 
to aid in defraying the expenses of funerals, &c. This seems to 
have been the meaning which the Government always attached to 
the word satiety, and which has given rise to so much jealous and 
mistaken apprehension. 



104 JEHOVAH OR IDOLS. 

her favourite officers had entertained an utter antipathy 
to everything about Christianity. He knew that Rat- 
simanisa had sent some persons to listen to the preach- 
ing of the natives, and that what had been reported had 
given offence. He himself went one evening to listen. 
A Christian slave happened to be addressing the con- 
gregation from Joshua xxiv. 14, 15 : " Now, therefore, 
fear the Lord, and serve him in sincerity and in truth ; 
and put away the gods which your fathers served on 
the other side of the flood, and in Egypt ; and serve ye 
the Lord. And if it seem evil unto you to serve the 
Lord, choose ye this day whom you will serve ; whether 
the gods which your fathers served that were on the 
other side of the flood, or the gods of the Amorites, in 
whose land ye dwell ; but as for me and my house, we 
will serve the Lord." The preacher urged his hearers 
to leave off idolatry and forsake the gods which their fa- 
thers had served, and to serve Jehovah and Jesus Christ. 

The officer returned home, and thought he had now 
obtained sufficient materials on which to form his accu- 
sation. " Jehovah," said he, whether ignorantly or 
intentionally is scarcely known — " Jehovah was the 
first king of the English ; Jesus Christ the second ; 
and the Andriarnanitra (gods) whom their ancestors 
had served on the other side of the flood, means the 
queen and her predecessors." Hence the slave was re- 
presented as raising assemblies in the night, making 
kabarys (speeches) to the people, that no one replied to, 
and all this to urge the people of Madagascar to serve 
the English, and renounce their allegiance to the queen. 

He then went to the judge who had taken his former 
accusation against Andriantsoa to the queen, but pro- 



GRAVE ACCUSATIONS AGAINST THE CHRISTIANS. 105 

duced little effect on him. He next proceeded to the 
chief officer and told him all his grievances, and, to give 
his narrative a dramatic effect, wept abundantly, (for 
neither crocodiles nor crocodiles' tears are unknown in 
Madagascar) ; " Destroy me at once," said he, " unless 
you will carry my message to the queen ; I would ra- 
ther perish than see the kingdom transferred to the 
hands of foreigners : for that I foresee will be the end of 
it, if this Christianity is to be allowed." 

The officer advised him to carry his accusation to 
Ratsimanisa the next evening. He went, taking with 
him six other persons, including some of the keepers of 
the idol Rakelimalaza, and Raolombelona (a native 
youth educated in England, and baptized at Manches- 
ter). " You," said Razakandrianaina, addressing Rat- 
simanisa, " you are the representative of the queen : if 
permission may be granted to speak, without loss of 
liberty or life, we will tell the queen something that 
may be of service to the kingdom ; if the queen approves 
of it, she can accept it ; if not, let it be rejected ; but 
let not those who declare it be in danger." Ratsima- 
nisa conveyed the message to the queen, and imme- 
diately returned with her answer, encouraging him and 
his party to speak freely whatever they had to tell, as- 
suring them she was willing to adopt their suggestions 
if she approved of them. " There are, then," said the 
accuser, "in and around the capital certain people 
changing the customs of the twelve sovereigns of An- 
drianimpoinimerina, of Lehidama, and that of Ranava- 
lomanjaka. They despise the idols of the queen and 
the Sikidy, (or divination,) and all the customs of their 
forefathers ; they treat them as nothing, and consider 

v 5 



106 queen's tears. 

themselves as under no obligation to honour and wor- 
ship them, though these alone obtained the kingdom 
for the queen and her ancestors. They enter into a 
league with the English that are residing here; they 
despise the graves of the Vazimba, though they, perhaps, 
contain the ashes of the ancestors of the queen. They 
also hold assemblies in the night # rather than in the 
day, and deliver speeches (i. 0., they preach) in these 
meetings that no one replies to, and they do these 
things without permission from the queen. Moreover, 
in these meetings they urge all present to serve Jehovah 
and Jesus Christ. Our ancestors never heard of these per- 
sons, nor have we till now ; nor do we know even now 
who they are. It is said, that Jehovah was the first king 
of the English, and that Jesus Christ was the second. 
Besides all this, these meetings are carried on by slaves. 
We cannot see the end of these things : the queen only 
knows : and she knows what is best to be done : but 
we fear that these people, who have become so friendly 
with the English, will attempt to transfer the kingdom 
of the queen to them." All this was well calculated to 
work on the fears of the jealous, ignorant, and super- 
stitious ; and it produced its effects. Ratsimanisa af- 
forded the accusers all the encouragement he could, and 
promised to be one with them in the accusation, and 
that he would lay it thoroughly before the queen. 
Next day it was laid before her ; and, having listened 
to the whole account, she burst into tears and cried a 

* This, though often charged against them, was utterly false. 
The meetings were held in the evening, when the people had 
finished their work, and usually closed bv eight, or at latest by 
nine o'clock. 



queen's taunts and threats. 107 

long time. She then swore, in the name of Andrian- 
impoina, that she would put a stop to these things, and 
that with the shedding of blood. Soon afterwards, the 
judges received orders to summon all the people, even 
to a child of a cubit high, to a kabary, to be held at 
the capital, on Sunday, the 1st of March ; and during 
the interval many reports as to the probable results 
got into circulation, and many fears were entertained of 
violent measures being resorted to. 

On the previous Sunday the queen had ordered that 
all the " mpanjaitra," which signifies " sewing- wo- 
mem"* and who had formerly belonged to the mission 
schools, should assemble within the court-yard, to sew. 
She knew that most of them were in the habit of ob- 
serving that day by attending on public worship. 
Passing them in the court-yard, she looked at them, 
and said with a very contemptuous sneer, hardly be- 
fitting royalty, " You had better go and ask permission 
of the Europeans to allow you to come and sew for me 
on the Alahady, (or Sabbath ! ) You observe the day 
like the English ; 2" do not ; you had then better go 
and ask their permission." On the evening of the same 
day, she was returning home from the amusement of 
bull-shooting, and on passing Mr. Griffith's chapel, 
overheard the singing, and observed to those with her, 
" These people will not leave off until some of their 
heads are taken from their shoulders." 

The chapel at Ambatonakanga was crowded on that 
Sabbath. One of the old judges had a daughter in the 
habit of attending, and he had Warned her in the morn- 

* The female members of the mission had taught many native 
girls and young women the use of the needle. 



108 RAINING! ABE. 

ing not to attend any place of worship that day ; after 
he had gone out, she however went to Ambatonakanga^ 
and on his return, not finding her in the house, he pro- 
ceeded at once to the chapel, and looked in at every 
door and window for his daughter, but did not find 
her. He returned and expressed much surprise at 
finding so large a congregation, but remarked to some 
of his attendants, " You will never see such a congre- 
gation assembling for worship in that place again ; for 
the queen does not approve of it." This circumstance 
greatly increased the suspicions of the Christians, as 
they knew the old judge was likely to be acquainted 
with the mind of the queen on the subject. 

Preparations were now made through the week for 
the great kabary. On Tuesday a private order was 
given to w T rite down a list of the houses where social 
prayer-meetings had been held, and the names of all the 
persons baptized. These were given in to the queen next 
day, and the five chief officers were ordered to meet in 
the court-yard. One of them was unwell, and four 
only met. The names of the baptized, and the list of 
the houses where prayer-meetings had been held, were 
read to the queen. She was astonished at their num- 
ber, and swore, in the name of Andrianimpoina, that 
she would put to death the owners of the houses. She 
appeared now extremely violent against the Christians. 
There were several officers about her, but no one dared 
to speak. At length Rainingitabe rose ; and, having 
made a long apology for presuming to speak, added 
that from the earliest times servants had had the privi- 
lege of telling their thoughts to their masters. " But 
should you, to whom I belong," said he, " think fit to 



APOLOGY FOR CHRISTIANS BY A PAGAN. 109 

cut me off and destroy me, I still cannot refrain from 
saying freely what are my thoughts on this subject. 
Far be it from us to defend even our wives or children, 
our fathers or mothers, our brothers or sisters, our rela- 
tions or friends, from being punished according to your 
will, when guilty of transgressing the law. We should 
most willingly deliver them up that the law may take 
its course, and especially those who conspire against the 
sovereign. Take confidence, Madam ; we are here, and 
ready to put to death all who seek to do evil in your 
country and would overturn your government. Still I 
would entreat you to consider well what you propose to 
do with these people, who have learned the taratasy* 
and to pray. There are some of them daily about me, 
and I have had an opportunity for years past of observ- 
ing their dispositions and their conduct ; and I can as- 
sure you I have not seen any, whether among the sol- 
diers or among the bourgeois, more upright, diligent, 
faithful, and trustworthy than those who have learnt the 
taratasy and attended the prayer-meetings. If I tell 
them to go anywhere on business, whether by day or 
night, they go ; whatever I desire them to do, they do it, 
and scarcely ever have I cause to be angry with any of 
them. Besides this they certainly possess more intelli- 
gence and knowledge than most others in the country. 
Your predecessors, Madam, put a great value on wise, 
faithful, and intelligent subjects. (Here he mentioned 
the names of several intelligent persons in the time of 
Andrianimpoina and Radania, who died, and whose death 
had caused such grief to those sovereigns, that they had 

* A general term for paper, books, instruction from books, read- 
ing, &c. 



110 EFFECT OF THE APOLOGY. 

said they would rather have lost ten thousand of their 
subjects, than such wise men.) Should you put to 
death any of these intelligent young people, who have 
been for years receiving instruction from the Europeans, 
I fear, Madam, you will be the loser, and be sorry for 
it. When once they are killed, you cannot purchase 
back their lives with money. These are my thoughts, 
Madam, and I cannot but tell them, whatever may be 
the consequence." After he had resumed his seat, a 
long silence ensued. At last the queen said, " I thank 
you for your advice : I have indeed a father and a mo- 
ther in you : you do not conceal from me what you 
think will be of service to the kingdom. We shall con- 
sider well what to do with them." Andrianisa then 
rose up, and after the usual apologies, said he very 
highly approved of the advice just given, and added 
that almost all the new things that had been lately in- 
troduced into the country for the good of the kingdom, 
had been introduced by the English ; such as European 
discipline in the army, the manufactures of gunpowder,* 
soap-making, leather-making, improvements in the 
work of carpenters, blacksmiths, &c. &c, and that if 
any of the natives who had been placed under the instruc- 
tions of the Europeans should be put to death for adopt- 
ing their customs, their teachers would be deeply 
grieved, and it would become an occasion of reproach to 
the queen s country. 

* This was not quite correct. The art of making powder had 
been long known in Madagascar. Improvements were introduced 
by Verkey, a native of the country sent to England by Radama, 
and placed by the British Government at the Powder Mills, Wal- 
tham Abbey, for that purpose. 



EDICT TO THE EUROPEANS. Ill 

The other officers present, whatever might be their 
real sentiments, seemed to approve of what had been 
said, and indeed could scarcely do otherwise, at the 
time, as the queen herself appeared inclined to listen to 
the suggestions. 

The queen had also summoned some of the head 
people from the other districts to attend at the capital, 
especially those from Avaradrano ; among these were 
Ramantavary and Rainilehimanga. These were not al- 
lowed to enter the court-yard ; but w T ere informed on 
their arrival that the queen was desirous of having their 
opinion as to the putting to death one or two of the 
most active among the Christians in each district. 
They had no hesitation in expressing their disapproval 
of such a measure. 

As so many persons of influence had now spoken in 
favour of the Christians, the queen it appears was some- 
what shaken in her determination of putting some of 
them to death. On the Thursday morning a letter to 
the Europeans, forbidding their teaching Christianity, 
was drawn up, and they were summoned to receive a 
message from the queen, at four o'clock that afternoon. 
A few hours before the letter was sent, other officers 
were summoned to the court-yard to hear it read ; and 
though there were many among them that could not 
approve of it, no one ventured to reply against it ; they 
saw the measure was fully decided on. 

At four o'clock that afternoon the usual public service 
was held at the chapel at Ambatonakanga, and one of 
the natives was requested to conduct the meeting, and 
to deliver an address. The chapel was quite full, and 
the address was excellent, founded on the very appro- 



112 EDICT. 

priate text, " Save, Lord, we perish." It was the last 
public address ever delivered there. The officers then came 
to the residence of Mr. Griffiths, where the Europeans 
had met by appointment, to receive the queens message. 
Ratsimanisa, the most inveterate enemy to Christianity, 
was at their head. His appearance indicated great ex- 
citement and determined enmity, as if actuated by some 
malignant power. There being no room for the whole 
party in the house, they entered the chapel ; and after 
the usual forms of salutation, Ratsimanisa said, there 
was a letter from the queen to the Europeans, adding, 
" most of you understand the Malagasy language ; if 
there are any here who do not, the others can translate 
it for them." The following letter was then read : — 

u To all the Europeans, English and French. 
te Antananarivo, 26th February, 1835. 

" I inform you, my friends and relations, with regard to the 
disposition you have manifested towards my country, in teaching 
the good ^disposition and knowledge, I thank you for that ; it is 
highly acceptable to me, for I have observed the disposition mani- 
fested by you to Radama, and also to me, that you have not 
changed. 

cf And I also inform all you Europeans, that whilst you reside 
here in my country, you may, among yourselves, observe all the 
customs (religious observances,) of your ancestors and your own 
customs ; and do not entertain any fears, for I do not change the 
customs of your ancestors, or your customs, for the disposition that 
you have manifested to my country is good : however, though I 
state that, if the law of my country be violated, the party is guilty, 
whoever he may be ; nor is that done in this country only, but 
throughout the world, wherever the law of the country is violated, 
the party is guilty. 

" And further, I tell you explicitly, that if these people of mine 
should change the custom of their ancestors, and that which has been 
transmitted from the ancient line of my predecessors, and from An- 
drianimpoinimerina and Radama, if they should change that, I ut- 



ANSWER TO THE EDICT. 113 

terly detest it, (laviko izany,) for that which has been established by 
my ancestors, I cannot permit to be changed : I am neither ashamed 
nor afraid to maintain the customs of my ancestors ; but if there be 
good disposition and knowledge that may be beneficial to my coun- 
try, that I assent to, but still the customs of my ancestors I cannot 
allow to be relinquished. 

fci And hence, then, with regard to religious worship, whether on 
the Sunday or not, and the practice of baptism, and the existence of 
a society, (or societies,) those things cannot be done by my sub- 
jects, in mj country ; but with regard to yourselves, as Europeans, 
do that which accords with the customs of your ancestors and your 
own customs. But if there be knowledge of the arts and sciences, 
that will be beneficial to my subjects in the country, teach that, for 
it is good ; therefore I tell you of this, my friends and relations, that 
you may hear it. 

" Saith Ranavalomanjaka." 

After receiving the message of the queen contained 
in her letter, the Europeans retired from the chapel to 
their houses, followed by many of the native Christians 
overwhelmed with grief and terror. 

To the letter from the queen the following reply was 
sent two days afterwards : — 

" Antananarivo, 28th February, 1835. 
" To Ranavalomanjaka : 

" May you attain to old age, not suffering affliction. Madam, 
may you equal in length of days the human race. We have re- 
ceived your letter, brought to us by the officers of the palace, and 
we are happy to find that the disposition we have manifested in your 
country, and in teaching the good disposition and wisdom, has been 
acceptable to you. 

" Nevertheless, we are exceedingly grieved respecting your word, 
which says, religious worship is not to be performed by your sub- 
jects. For we know and are assured, that the word of God is bene- 
ficial to men, and the means of making them wise, whoever they 
may be, and that it renders illustrious and prosperous those king- 
doms which obey it. And this teaching of ours, the word of God, 
together with teaching the good disposition, and the arts and sciences, 
are the purposes for which we left our native country. 



J 14 REPLY TO THE ANSWER. 

" We, therefore, most humbly and earnestly entreat of your Ma- 
jesty, not to suppress our teaching the word of God, but that we may 
still have the means of teaching it together with the useful arts 
and sciences. 

" And with regard to your word, saying that we are not allowed to 
purchase land ; we have heard the message, and submit to it ; and 
we will not purchase land — for you, Madam, are the Sovereign 
of the Country. 

" May you attain to old age ; and we pray to God to bless you. 
May you live long, and may your kingdom prosper, say we Euro- 
peans. 

(Signed) "Johns, Freeman", 

Chick, Cameron, 

Kitching, Baker." 
In reply to the letter frem the missionaries the queen 
rejoined as follows : — 

" Tananarino, 2d March, 1835. 
" To Messrs. Johns, Freeman, Chick, Cameron, Kitching, Baker: 

" Health to you. I have heard the message in your letter, and 
I say to you, ' Did I not expressly tell you, that with regard to the 
customs of your ancestors, they are not changed, that is, among your- 
selves, not even while you are here in my country ? 

u ' And while you are here in my country, if the customs of your 
ancestors were changed, should you not be grieved ? 

u c And I tell you what I have already told you, that my people 
are not to do these things, for that which was done by my ancestors 
cannot be changed,' 

Ci Such is the message of the sovereign, which she has directed to 
be sent as an answer to the message in your letter. 

" Say Rainimaharo, \ 11 th honour, Officers of 
Rainiseheno, f the Palace." 

The language of this letter is sufficiently evasive, for 
the missionaries had not hinted at any change being 
made in their religious customs, nor did they attempt 
to force any changes on the people. But it was mani- 
festly useless to press any explanations on the attention 
of the government, as their decision was now delibe- 
rately taken, and authoritatively announced. 



EXCITEMENT. 115 

As yet no restriction was placed on the distribution 
of religious books, and the hope was entertained that 
at least those which had been already distributed would 
be allowed to remain in the possession of those who 
had received them, and for the same reason they were 
still given to those who applied for them during the 
two days' interval between the letter of the queen and 
the kabary to the people ; and as all the scholars had 
come up to town to hear the kabary, there were most 
extensive applications for books and tracts. From that 
time most of the Christians withdrew, and hardly ven- 
tured to visit the missionaries, as it was found that 
Rajery, one of the most inveterate enemies among the 
judges, had sent some of his Dekana or aides-de-camp 
to watch near their houses, so as to see what natives 
came to them. It is probable that many were at this 
time employed as spies, and it seems that the Christians, 
being aware of it, were on their guard. 

It 'was now a time of great excitement among all 
parties, friends and foes, at the capital, and it was felt 
that the lapse of a few days would involve a most im- 
portant crisis in the history of the mission, and the moral 
state of Madagascar. The friends of the idolatrous party 
were on the alert, the entire civil power of the govern- 
ment was being arrayed in its defence, and the little 
flock of Christians were on the eve of becoming " like 
lambs in the midst of wolves." The members of the 
mission knew that the cause of Christ must ultimately 
triumph, but rejoiced even in this with trembling, 
knowing how fearful might be the struggle ere victory 
for truth was won. 



116 KABAllY ASSEMBLED 



CHAPTER VI. 

Detailed account of the proceedings directly connected with the 
suppression of Christianity in Madagascar. 

Having in the last chapter explained some of the causes 
and circumstances which led to the adoption of a series 
of vigorous measures for the suppression of Christianity 
in the island, it may be useful and instructive to notice 
in this chapter the measures themselves, as illustrative of 
the spirit and character of the government, and of the 
trials to which the native Christians were exposed. 

On Sunday, the 15th of February, all the " Heads of 
hundreds" were ordered to assemble in the spacious parade- 
ground at Tananarivo.* The judges met them there, 
and conveyed the queen s command, that they should 
forthwith summon all that were able to walk, men, 
women, children, and slaves, to attend a " kabary," t o 
be held that day fortnight, the 1st of March. None 
were to remain at home in Imerina, excepting one indi- 
vidual in each house, to take charge of the property. 
The soldiers were ordered to assemble on the 24th of 
February, invalids as well as those in health. On their 
arrival, the troops of each district had a spot assigned 
them for encampment ; their names were called over, and 
their numbers strictly examined. On the 26th and 27th, 

* It is called Imahamasina, and is situated on the western side 
of the hill, and is so extensive, that from 100,000 to 200,000 per- 
sons might be conveniently assembled there. 



AT IMAHAMASIXA. 117 

the bourgeois from the distant villages began to assemble, 
and a large party of Vahiny, or strangers from the 
western coast of the country, who had come to take the 
oath of allegiance to the queen, and be received under 
her protection. On Saturday, orders were issued that all 
the different encampments of the troops should approach 
nearer to the spot where the great kabary was to be held, 
and that the strangers should hold themselves in readi- 
ness to attend the kabary on the following day. Strict 
orders were also issued that all the people should assem- 
ble at Imahamasina, on the parade-ground, early in the 
morning ; that all the soldiers not having military cloth- 
ing should assemble there at day-break, to form a line 
on each side of the road along which the strangers were 
to enter the ground. These lines extended nearly a mile. 
The soldiers who had military clothing were arranged on 
the parade. The judges proceeded in the morning to 
inquire of the strangers if they were prepared to take 
the oath of allegiance : and that business being termi- 
nated, the judges entered the parade, where they were 
met by the officers of the palace accompanied by a regi- 
ment of troops and the queen's band. The strangers 
arrived on the spot at the same time. The cannons 
were now kept firing along the brow of the hill that 
overlooks the parade, and the musketry of the lines of 
troops along which the strangers passed kept up an in- 
cessant fire at the same moment ; all intended to awaken 
alarm in the minds of the multitude, and to show the 
stern determination of the queen to carry her point by 
all the power she could command. 

The vast concourse of troops and people being now 
assembled and arranged, the officers who had commanded 



118 MUSKETS AND POWDER. 

an expedition to the west, came forward, and, with the 
usual formalities, gave an account of their proceedings 
and success. The strangers who had accompanied them 
to the capital declared their fidelity, and presented the 
usual tokens of subjection. Again the drums beat, the 
music played, the cannon and musketry fired, the peo- 
ple shouted, a semi-barbarous dance was performed by 
a certain class of the troops, and graver affairs then 
commenced. 

The principal judge addressed the people in the name 
of the queen, to the effect that the kingdom of Ranava- 
lona was a kingdom continually advancing ; that in the 
time of Adrianimpoina and of Radama, they had pur- 
chased muskets at a very high price, paying for them as 
much as thirty Spanish dollars each ; that gunpowder 
also had been extremely dear, but now, says the queen, 
these articles are made in my country, and you shall see 
to what perfection they are brought. Several of the 
newly manufactured muskets were then fired off, (hap- 
pily, without bursting,) produced a tremendous noise, 
and greatly delighted the people who cared at all about 
the matter. 

One of the principal native gunsmiths, and one of 
the superintendents of the powder-mill, then made an 
oration in praise of their own ability, and assured the 
queen, through her officers, that they would faithfully 
retain and improve the knowledge of these arts, which 
they had received from the Europeans. 

The principal judge again commanded the attention of 
the assembly to the message they were now to hear, and 
for which they had been summoned, and all, whether 
soldiers, scholars in the schools, or bourgeois, were to 



ROYAL MESSAGE. 119 

repeat the message in every direction, so as to make it 
universally known. 

The royal message was as follows : — 

66 1 announce to you, O ye Ambaniandro, I am not a sovereign 
that deceives, nor are the servants deceived. I, therefore, announce 
to you what I purpose to do, and how I shall govern you. Who, 
then, is that man, a servant, too, that would change the customs o( 
our ancestors, and of the twelve sovereigns in this country ? To 
whom has the kingdom been left by inheritance, by Andrianim- 
poinimerina and Radama, but to me ? If, then, any would change 
the customs of our ancestors, and of the twelve sovereigns, I abhor 
that, saith Rabodo-nandrian-impoin-imerina. 

u Now, on the subject of reviling the idols, treating the divina- 
tion as a trifle, and throwing down the tombs of the Vazimba, I 
abhor that, saith Ranavalomanjaka. Do it not in my country. The 
idols (say you) are nothing. By them it is that the twelve sove- 
reigns have been established ; and now are they changed, and be- 
come nothing ? The divination, also, you treat in the same manner ; 
and the tombs of the Vazimba, too, though indeed, they are their 
own evidence. Even the sovereign counts them sacred ; and are 
the people to esteem them as nothing ? This is my affair, saith 
Ranavalomanjaka, and I hold him guilty, whoever in my country 
destroys them ^the tombs). 

u As to baptism, societies, places of worship distinct from the 
schools, and the observance of the sabbath — how many rulers are 
there in this land ? is it not I alone that rule ? These things are 
not to be done, they are unlawful in my country, saith Ranavalo- 
manjaka ; for they are not the customs of our ancestors, and I do 
not change their customs, excepting as to things alone which im- 
prove my country. 

"Now then, as to those who have observed baptism, entered into 
society, and formed separate houses for prayer, (or worship,) I grant 
you one month, saith Ranavalomanjaka, to confess (to make self-ac- 
cusation,) and if you come not within that period, but wait to be 
first found out, and accused by others, I denounce death against 
such ; for I am not a sovereign that deceives, and servants are not 
to be deceived. Mark then, the time, it is one month from yonder 
sun of this day that I give you to confess. The scholars at Ambo- 
dinandohalo, and those at Ambatonakanga, and not those oiilj 



120 ROYAL MESSAGE. 

there are scholars in all these twelve principal towns, and the scholars 
that have not opened separate houses, but at the appointed schools 
alone have worshipped and learned, these are not condemned, and 
they are not to confess ; but those who have opened other houses, 
those are to accuse themselves. 

"And those who have been baptized, whether they have wor- 
shipped in other houses or not, these must also accuse themselves, 
and those also who have entered into society. 

".And you, the bourgeois and soldiers, that have been attending 
the schools for worship, and especially such as have opened other 
houses for worship, and been baptized, and entered into society, and 
kept the sabbath — Come, and accuse yourselves on these accounts, 
for I, the sovereign, do not deceive ; but if any come first and accuse 
you, I denounce death against you, and I do not deceive, saith 
Ranavalomanjaka. 

"And I moreover announce this to you, saith Ranavalomanjaka, 
here are your slaves that you have been teaching to write, and who 
have gone to the separate houses of prayer, and others who have 
gone to the schools also, and especially that have been baptized ; 
all these must also come and accuse themselves. 

" I announce to you, scholars, my command ; so long as you are 
scholars, and remain under the instruction of the Europeans in their 
houses, observe the sabbath ; nevertheless, it is as to writing only, 
in which you are to observe it, but not in anything else whatever ; 
and further, from the moment that you go out of their houses, even 
on the sabbath, you are not to use or observe it, for I, the sovereign, 
do not observe it at all ; and it shall not be done in my country, 
saith Ranavalomanjaka. 

" And again, as to your mode of swearing, the answer you are 
giving, is '* True/ and when you are asked, 'Do you swear it V you 
reply, ' True.' I wonder at this. What, indeed, is that word < True ? ' 

" And then, in your worship, yours is not the custom of our an- 
cestors ; you change that, and you are saying, c Believe/ c Follow 
the customs ;' and again you say, c Submit to him,' ' Fear him/ 
' Remember him/ and thus you change the customs of the ancestors, 
for you do not invoke all that is sacred in heaven and earth, and 
all that is sacred in the twelve sovereigns, and all that is sacred in 
the sacred idols. And is not this changing the customs of the ances- 
tors ? I detest that, and I tell you plainly, that such things shall 
not be done in my country, saith Ranavalomanjaka. " 



ADULATION AND SERVILITY. 121 

Perhaps the officers in the queen's confidence thought 
that the judge who had just delivered this message had 
not given it all the weight and emphasis he might, in 
his manner of announcing it. Ratsimanisa, therefore, 
repeated the substance of it with all the eloquence and 
force he could command. In accordance with the usual 
custom, some of the head men of the districts then pro- 
ceeded to reply, or rather respond, to the sovereign's 
message. The head man from Ambohimalaza took pre- 
cedence in the expression of adulation and servility. 

" May you," said he, addressing his speech as to the queen, and 
as though she were present, " May you, Madam, attain to old age, 
not suffering affliction ; may you equal in length of days the human 
race. And first of all it is ours to express to you our thankfulness ; 
for that which you say and do is pleasing, acceptable, and sweet to 
us ; you are a sovereign not condemning too hastily, but first taking 
time to examine matters well. But we are astonished, Ranavalc- 
manjakc., to hear what you say. Who are these fellows that pre- 
sume to change the customs of our ancestors and of the twelve kings ? 
Let them be delivered up to us, and we shall put every one of them 
to death, if they change the customs of our ancestors, saying, c Fol- 
low its laws,' 4 Believe him,' ' Do not fight or be contentious/ ( Fear 
him,' or if they receive baptism and form societies. Take courage, 
Ranavalomanjaka, they shall not annoy you, we are ready to de- 
stroy them. And now you that are guilty of these things, see, the 
queen has given you one month to accuse yourselves; unless you do 
so within that time, it will appear that you prefer death to life, you 
will act as the moth that rushes wilfully into the fire, for you wil- 
fully resist the command of the queen." 

At the close of his address, two head men from Ava- 
radrano, viz. Ramantavary and Rainilahimanga, shrewd, 
intelligent, well-disposed men, possessing considerable 

influence, and one of them an intimate friend of the 
queen before her accession, addressed the assembly in 

c 



122 people's apology. 

the following manner, after finishing the usual prefatory 

compliments : 

" First of all, we entreat of you, officers and judges, representa- 
tives here of the queen, to carry our message to the sovereign, and 
tell her what she says and does is pleasing, acceptable, and sweet to 
us, for she is, indeed, a sovereign that does not condemn the guilty 
too hastily ; she does not run to kill ; she does not hasten to shed 
blood; she announces beforehand what she is about to do, and 
causes her people to come and accuse themselves* of what they 
have done in her country contrary to her will. And with regard to 
your present message, Ranavalomanjaka, you say, c Come and ac- 
cuse yourselves, ye that have done these things.' Alas ! Ranavalo- 
manjaka — may you attain to old age not suffering affliction — to 
whom did Andrianimpoina and Radama leave the kingdom but to 
you alone ? Do not blame us when we tell you this, Ranavalo- 
manjaka. When the Europeans came to this country to teach wis- 
dom and knowledge to us, and when we first placed our children 
under their instructions to obtain wisdom and knowledge so to ad- 
vance the welfare of the kingdom, Radama then told the children, 
* You are now placed in the schools for the benefit of my kingdom ; 
and therefore, whatever these white people teach you, learn with all 
your might, and do whatever they tell you ; for this purpose you are 
placed under their instruction. Apply, therefore, to your learning 
most diligently : whatever your mind cannot comprehend, let your 
hands take hold of it, and whatever your hands cannot take hold of, 
let your minds receive ; this is the design for which you have been 
placed under their instructions; and whatever hardship you may 
experience in learning with them, bear all patiently, for we are 
people that seek wisdom and knowledge from them/ And now, 
Madam, may you attain to old age — we have learned wisdom and 
knowledge from them. Ourselves, our wives, our children, and our 
friends have all done so ; but whatever our hands, our minds and 
souls did in this respect, all was intended for the promotion of the 

* Persons accusing themselves to the government of any offence 
are usually treated with much greater lenity than those who are 
found guilty on the accusation of others. Hence to encourage the 
former is deemed an act of great clemency on the part of the so- 
vereign. 



PROCEEDINGS OF TIIE KABAIIY. ] 23 

good of your kingdom, and to render you sacred, ' mahainasina^ * 
And now when the time has arrived that you, Ranavalomanjaka, 
do not approve of these things — May you attain to old age, not suf- 
fering affliction, and may whatever you do cause you to live long — 
we confess our guilt, and crave pardon for doing in your country 
that which you do not like to be done. We beg of you, Madam, 
to accept of a bullock and a dollar as a fine for our having done what 
is displeasing to you, and also as a pledge from us that nothing of 
the kind shall be done again." 

The people generally seemed to approve very highly 
of what these two chieftains had said, and a different 
turn was given to the kdbary. 

Rainiharo, the principal officer of the army, then 
expressed himself in the following terms : 

" Respecting those who have received baptism, who have formed 
( society/ who have abstained from certain common practices, who 
have said, c Follow its laws, Do not fight,' who have reviled the 
holy idols, spoken disrespectfully of the Vazimba, kept sacred the 
sabbath, &c, unless those who are guilty of these crimes come for- 
ward by this day month to accuse themselves, we the hundred thou- 
sand + shall destroy them ; for what they have done is not derived 
from their ancestors; it is not in obedience to the order of the 
queen, it is not in obedience to orders from their commanders, or 
the judges, or any under the judges ; they have done these things of 
their own accord, without asking permission of the sovereign and 
consulting their officers. Unless, therefore, they come forward by 
this day month to accuse themselves, we are ready, Ranavaloman- 
jaka, to cut off their heads." 

The twelve senior teachers of the schools inquired 
privately whether they were allowed to speak then or 
not. Rainiharo replied, that as they were classed 
among the guilty, they were to speak in town, and not 

* Probably the meaning of this expression, derived from some 
custom now obsolete, is simply that of confirming in the possession 
of the kingdom. 

f A term often used to designate the army, and implying its vast 
numbers. 



124 THE PEOPLE ACCUSING THEMSELVES 

in that public place. It was now getting late, and the 
assembly was dismissed. 

On Monday, the 2d of March, as most of the people 
in town and its vicinity, and also those from the dis- 
tant villages, were either involved themselves in these 
charges, or had some of their friends involved, scarcely 
any of them returned home, but waited to see whether 
the queen would accept the proposal of the two head 
men from Avaradrano ; namely, to receive a dollar and 
a bullock as a fine, and would at once forgive, on this 
occasion, those who had been guilty of these charges. 
It appears that their speech had produced some effect 
on the mind of the queen, for early in the morning she 
sent the officers of the palace to them, desiring them to 
repeat what they had said in the public assembly the 
day before. They were rather alarmed at this, and the 
one who had delivered the speech begged the other to 
go over it, that the queen might know they agreed in 
their sentiments. Being confused and alarmed, he de- 
clined doing so ; when his companion, taking courage, 
repeated it, and it was again carried to the queen. 
In the afternoon the people were summoned to as- 
semble at Ambatonakanga, and the officers of the 
palace and the judges came with an answer from the 
queen as follows : " The sovereign is pleased at your 
obedience in coming thus together at her command. 
If she orders you to come in the morning, you come ; 
if in the evening, you come; you are prompt in 
your obedience ; you assemble whenever she commands 
you, whether midday or midnight. And this I an- 
nounce to you, saith Ranavalomanjaka, I gave you 
yesterday one month to come and accuse yourselves, 



TO THE GOVERNMENT. 125 

but you could not wait even one month — you could not 
return home at all, but stopped in town, and hastened 
with the greatest speed to me to confess your crime- 
and to crave my pardon. You entreated me to forgive 
you by receiving a bullock and a dollar without further 
investigation into the matter ; I will not consent to 
that ; but as you appear anxious on account of your 
crimes, I have decided to give you only a week to 
accuse yourselves, instead of a month : all that are 
guilty are to come forward by that time and accuse 
themselves. Against those who do not come within 
that period I denounce death. Take care, therefore, to 
send in your self-accusation to the proper person and 
in a proper way. The soldiers are to accuse themselves 
to the five head officers ; and the guilty officers also are 
to give in their names to these five — the bourgeois are 
to give in their names to the judges — and the scholars 
to those who rule over them. Be careful in specifying 
all your crimes in your self-accusation, and class your- 
selves who are guilty of similar offences ; namely, those 
who have opened separate houses for prayer-meeting 
are to be in one class — those who have received baptism 
in another class — those who have entered 'society' in 
another — those who have observed the sabbath in ano- 
ther, &c. The officers and the soldiers must not mingle 
together in their self-accusation, but let each class be 
separate. And remember that next Sunday is the last 
day; unless you send in your names by that time, you 
die wilfully." 

Some of the head men present replied, pronouncing 
benedictions on the queen for her message, and pre- 
mising, since she was not pleased to forgive without their 



126 MESSAGE TO THE MISSIONARIES. 

self- accusations, that they would do so within the time 
specified. Ramantavary, one of the two head men that 
had spoken in the assembly the previous day, began again 
to speak in defence of the accused, saying that Radama 
certainly did tell the scholars to learn all the things 
taught them by the Europeans; but Rajery, the judge, 
immediately rose up and asked him, " Did Radama 
order them to institute a 4 society ? ' Did Radama tell 
them to be baptized?" &c. &c. The old gentleman 
took the hint, and confessed that Radama did not. He 
might have said that Radama was the patron of the 
school society, and had given full permission to his 
subjects to receive baptism and the Lord's supper ; but 
he knew that, had he gone a step further in the defence 
of the Christians, he would have to suffer for it. Fear 
imposed silence. 

The missionaries were summoned to meet that even- 
ing to receive a message from the queen, that they 
were exempted from teaching writing on the Sabbath, 
(which they never had done,) but that the children 
were not to be under their command on that day ; and 
that they were to teach nothing religious in any way in 
the schools at any time, nor even to impart general 
knowledge, as in history, &c. 

In a few days after, this latter part of the order was 
recalled, and permission was given to teach any general 
knowledge, provided the queen was previously con- 
sulted and the instruction approved by her. The re- 
striction was removed in consequence of Mr. Cameron 
being at that time engaged in teaching some young 
men chemistry at his establishment at Alakely. 

This day was remarkably stormy; the wind blew 



SENIOR TEACHERS. 127 

down upwards of a hundred houses at Ambohimanga. 
Many of the people said they thought God was mani- 
festing his displeasure at the proceedings of the govern- 
ment. 

The twelve senior teachers now received the follow- 
ing message from the queen : — 

" And this I demand of you, twelve senior teachers, 
with regard to the baptism, and the holding of assem- 
blies in houses where schools have not been established 
by my sanction, and the forming of societies, &c. 
Has all this been done by my order, or by the order of 
Radama ? " 

They replied, " May you, Madam, attain to old age, 
&c. We confess our guilt, and crave your pardon for 
doing what is not allowed in your country. Do not 
blame us, Madam, while we tell you, that when Ra- 
dama placed us in the schools to be instructed by the 
Europeans, he told us, c Learn diligently all the know- 
ledge which these foreigners communicate to you, and 
do whatever they tell you/ When we heard that — 
may you long live, Madam — we did indeed follow what 
they told us. With regard to the houses opened for 
prayer-meetings, there were prayer -meetings held in 
such houses in the time of Radama ; for there was one 
held in Ratsimandisa's house, there was another at 
Rasoantsiriana's house, and, some time after, meetings 
were established in some other houses, and we attended 
them : and occasionally they were held at our houses 
in turn ; yet we are not the persons that commenced 
them, only we attended them as other people did. But 
after you suppressed baptism, Madam, we held no 
meetings in our houses, and therefore these numerous 



128 CORRESPONDENCE BETWEEN THE 

meetings in town, although we attended them, have 
not been instituted by us. With regard to the baptism, 
some of us indeed have been baptized ; but when the 
baptism was suppressed by your order, we obeyed your 
orders ; and if any one has seen us doing it since then, 
let him come forward and accuse us. And with regard 
to the society, there was one indeed in the time of 
Radama ; but since you suppressed it, we have not 
seen any attending it in your country, nor have we 
received a farthing from a society since that time. May 
you live long, &c. Whatever you consider proper to 
do with us, whether it be an affair prolonged or cur- 
tailed, we are mere servants, and have no choice in this 
matter ; do as you please with us, Ranavalomanjaka." 
To this message the queen replied, " I have heard 
your reply to my questions, and if you are going to 
answer me in that manner, let it be so ; but, let me ask 
you again, did Radama tell you to establish prayer- 
meetings in houses where schools are not held? and did 
he tell you to be baptized ? If he did give you that 
order, do not conceal it from me." 

In answer to which the teachers replied : — 
" May you attain to old age, &c. Radama did not 
order us to open other houses for prayer, besides the 
school-houses, nor did he order us to receive baptism. 
But with regard to the society, Radama did establish 
it, and gave himself fifty dollars towards it ; and there 
are some officers now living who can bear testimony to 
this fact. But may you attain to old age, Madam — 
whatever we have done with our hands, minds, and 
souls, all was intended for the good of our sovereign 
and that of her kingdom, and to render her sacred. 



TEACHERS AND THE QUEEN. 129 

And now, Madam, since you do not approve of such 
things being done in your country, we cease from doing 
them, for you are the sovereign of the land/' 

To this the queen again replied : iC Stop a little, if 
that is the way you answer me ; for I do not under- 
stand your cunning words and prevarications : you are 
young men that have learned well how to speak in 
your own •defence. I am not able to reply to your 
cunning words, but if you will venture to take the 
tangena, come and let us see whether what you say is 
true or not. If there were assemblies held in Radama s 
time, will you not live ? And if not in his time, but 
you established them in my reign for the purpose of 
injuring my kingdom, will you not die ? 

" And with regard to baptism and the other as- 
semblies established latterly by you, if you formed these 
things to raise insurrection in my country, and with a 
view to overturn my kingdom, and with the intention 
of entering into an alliance with foreigners to take the 
kingdom from me, will you not also die ? " 

To this the young men again replied in the following 
manner : " May you, Madam, attain to old age, &c. 
We dare, Madam, to take the tangena. May you long 
live, &c. ; do with us whatever you think proper. But 
we crave your pardon for all we have done contrary to 
your will. We have indeed been baptized, and have 
held meetings in houses where schools were not held, 
but we appeal to the tangena that we have not done 
these things with an intention of any evil to your coun- 
try ; but it becomes us to crave your pardon. Madam. 
for we dare not presume to give a challenge to the sun." 

* A sufficiently flattering, though not unusual appellation for her 

5 



130 LETTER. 

The queen sharply replied, " How is it that there is 
so much cunning prevarication continually in your re- 
plies ? Go, fellows, and write a letter to accuse your- 
selves to me, that I may see on paper what it is you 
have to say, and then I shall be better able to judge 
whether you have done these things in my kingdom 
with any bad intention or not." 

The young men now received a hint from a friend 
who was well acquainted with the proceedings within 
the court-yard, that if they should attempt to justify 
themselves in this letter from the charges laid against 
them, they would be involved in the greatest danger, 
and that their letter should contain only confession and 
entreaties if they wished to save their lives. 

Their timidity appears to have prevailed over their 
better judgment, and though some of them, there is 
reason to think, would have preferred a more honour- 
able course, the majority decided, and the following 
letter was sent in the name of them all : — 

' Antananarivo, 5 Adaoro (3 March) y J 835. 
ee To Ranavalomanjaka : 

" May you attain to old age, &c. In the first place, it is our 
business to express our unfeigned thanks to you. We are pleased, 
we are delighted with what you have done, it is sweet to us ; for 
you are not arbitrary in your proceedings, you have not put us to 
death without giving us an opportunity of speaking :* you have not 
run to shed our blood — you have not hastened to cut off our heads, 

Majesty of Madagascar, and little appropriate, as many will think, 
to one who loves darkness rather than light. 

* It is difficult to find any apology for all this. It can only 
mean that they were thankful the queen had not at once put them 
all to death, compared with which, her measures may be viewed as 
somewhat lenient ; but still such expressions, from such men, pain- 
fully indicate how much the fear of man bringeth a snare. 



QUEENS REPLY, 131 

but you came to inquire first, you came to examine thoroughly our 
case, you act so as to have no cause of reflection respecting us here- 
after. We thank you, Ranavalomanjaka, for you are a sovereign, 
searching thoroughly into every case, that justice may he given to 
every one of your subjects. And after thus expressing our gratitude 
we come to acknowledge our offences, we come to crave pardon for 
the evil we have done in your kingdom ; we are, indeed, guilty, 
Rabodonandrianimpoinimerina, for we have acted unauthorizedly 
according to our own inclination, we have done these things at 
random — we did not ask permission of Radama, nor did we ac- 
quaint you with what we were doing — we therefore confess our 
offences, and crave forgiveness, for you are the proper object of sup- 
plication, and we are the suppliants ; we again crave forgiveness for 
the offences we have committed— and whatever you determine to do 
with us, may that cause you to attain to old age, for to whom did 
Andrianimpoina and Radama leave the kingdom, but to you 
alone, Ranavalomanjaka ? 

•'Say the twelve teachers." 

To this humble or rather servile and humiliating 
letter, the queen replied : " And this I say to you, the 
twelve teachers: I have received your letter which 
contains your self-accusation, and the number of the 
scholars guilty of the same offences. And it is well 
that you did not dare to contend with the sun, but that 
you come to confess your guilt, and earnestly crave 
pardon. It is well that you have not now used cunning 
words, nor presumed to justify yourselves, nor spun out 
your craftiness to dispute with me, but you now can- 
didly confess your crimes, and entreat forgiveness. And 
as vou have done so, and have given me a written doeu- 
ment which expresses your sorrow and repentance, it 
remains with me now to choose what punishment t<> 
inflict upon you ; and I will do with you as I will do 
with other persona who are guilty of the same often* 
for I shall show no partiality among my subjects." 



1 32 VINDICATION. 

The people were employed busily during the re- 
mainder of the week in sending in their self-accusations. 
This was a time of severe trial, when many of those 
who had made some profession of religion, or of regard 
to the ordinances of Christianity, said, like Peter, " I 
know him not." Various were the excuses made by 
the fearful and unbelieving, as, " I went from curiosity, 
and seeing the evil of it, I ceased to go. I observed 
indeed the sabbath, but was never baptized. I thought 
it was doing feudal service so as to confirm the queen 
in her government. I never believed, but went because 
others went." Some, of whom the missionaries had 
hoped better things, said : " Since God will not protect 
us, we may as well do as we please," and then, yielding 
to evil propensities, they plunged into sevenfold wicked- 
ness. But others, u faithful among the faithless," boldly 
told the persons who were appointed to receive their 
accusations : " We did no evil, and intended none to 
the queen or her kingdom in our prayers and our ob- 
servance of the sabbath : we prayed to the God of heaven 
and earth to prosper her reign." When they were asked 
how many times they had been praying and worshipping 
God, they frankly confessed that they could not tell, for 
whenever they were disengaged from the government 
service, they had neglected no opportunity of attending 
on the worship of God ; and as to praying, said they, 
" we always prayed before going to our work in the 
morning, and before going to sleep in the evening ; also 
before and after eating, and often at other moments T in 
the course of the day." One excellent Christian, from 
a distant district, a man of considerable influence, was 
accusing himself to the judges : being asked how many 



NOBLE CONFESSION. 133 

times he had prayed, he replied, he could not tell : ;i but 
I can tell you," said he, " that for the last three or four 
years I have not spent a single day without offering 
prayer several times a-day. I asked for nothing in- 
jurious to any one, but entreated God to make all the 
people in this country and in other countries, as well as 
myself, good people/' The judges asked him to give 
them a specimen of his prayer, which he cheerfully did 
in the presence of multitudes. He first told them how 
he confessed his sins before God, and implored forgive- 
ness, and asked God's help to enable him to live without 
sinning ; to wash him from his sin ; to make him holy, 
and to prepare him for eternal happiness. He said that 
he asked the same blessings for his family and friends, 
and for the queen and all her subjects; and, said he, 
" I asked all these things in the name of Jesus Christ, 
for we sinners can receive nothing from God but through 
his Son Jesus Christ, who died for sinners." The judges 
confessed that his prayers were very good, but as the 
queen did not approve of such things, they ought not 
to be offered in her country. The conversation lasted a 
considerable time, and some of the Christians present 
observed that they did not think the judges had ever 
heard the gospel preached to them so faithfully and 
clearly as at that time — for this devoted Christian 
spoke a good deal to them of the Saviour and how he 
died for the guilty. This was the eminent and kind- 
hearted Christian who subsequently risked his life, by 
concealing the persecuted converts during some months, 
and who was then obliged to flee to the forest himself, 
to avoid the rage of the persecutors. 

The converts during this period of trial ceased not to 



134 NATIVE DECISION. 

offer fervent prayer for divine protection. A faithful 
though small company of them agreed to meet together 
for prayer at midnight, every night during this week, at 
the vestry at Ambatonakanga, and many of them often 
afterwards said, that they had never before experienced 
so much pleasure and consolation in drawing near to 
God, as at this time. In this little band was an officer 
of high rank in the army, and, although he had never 
before declared himself one of the Christians, he now 
did, and has ever since remained a faithful follower of 
Christ. He had frequently attended the preaching 
of the gospel, but resolved not to accuse himself to the 
government. When asked by a friend why he joined 
the Christians at this perilous time, and neglected 
obedience to the command of the queen in not confessing 
that he had attended religious ordinances, he replied, 
that he perceived so much injustice in the proceedings 
of the kabary that he felt disgusted, and determined to 
join the injured party ; that, after having united with 
them a few times in these meetings, he had felt so much 
pleasure in their company, that he resolved to take 
their God as his God, and their people as his people ; 
and as to accusing himself, he had determined not to do 
so until convinced that he had done something wrong 
in attending these religious instructions. Since that 
time his wife, also, has been brought to acknowledge 
the Saviour. The refugees now in England are greatly 
indebted to him and his wife for having concealed them 
for some time in their house. 

One evening during this week three or four Christian 
women met together in a friend's house, and were con- 
versing on the melancholy events occurring ; it was late 



LUTKERS PSALM. 135 

at night, their husbands had gone to town to accuse 
themselves, and were longer absent than they expected. 
Many painful conjectures crossed their minds. They 
thought they had been, probably, imprisoned ; their 
hearts melted within them, and they felt unequal to 
sustain these trials. u I have often," said one of them, 
" thought that if persecution should arise, I had no 
strength to bear it, and I fear all my religion is delu- 
sive." The others made the same complaint. In this 
dejected state of mind, a Christian friend, from a distant 
district, happened to arrive, the women were delighted 
to see him, and told him their anxieties. He asked 
them if they had read any portion of the word of God 
that day ; they said they had not had any opportunity of 
reading, on account of the confusion, and the number of 
strangers that had entered their houses. Have you, 
said he, been earnestly wrestling w T ith God in prayer ? 
They said they had tried to commit their cause to him, 
but they felt themselves OA^erpowered with fear, and 
had lost all power to pray with fervency. " I wonder 
not then," said he, " you feel so much alarm and are 
comfortless. You have neglected crying for strength to 
Him that is mighty, and who has promised to give it 
in every time of need to his people ; come," (he added, 
as if animated with the very spirit of Luther, but of 
whom the good man had in all probability never heard,) 
;; let us read the forty-sixth Psalm." He took out his 
Psalter, read it, and made some appropriate remarks on 
it. They then knelt down and prayed most fervently 
that God would strengthen them and remove their fears. 
Sbme of these pious women declared, months after- 
wards, that they had scarcely felt any fear since then, 



136 



GROUNDLESS ALARM. 



and if they did, it would soon cease by reading the 
forty-sixth Psalm, and drawing near to God in prayer. 
One of these women has been since sold into slavery on 
account of her profession of Christianity. 

During the week many reports were circulated, and 
apprehensions entertained that some would be put to 
death. It was generally said the final kabary would 
be held at Ambatoroka, an indication that life would be 
taken, since no kabary is summoned to be held there 
except when it is intended to inflict the penalty of 
death. It was also reported that general permission 
would be given by the queen to treat with indignity 
the persons of the Christian females. This gave more 
pain and grief to the Christians of both sexes than all 
the other reports in circulation. One good man, who had 
remained firm and unmoved amidst all the other reports, 
was overcome when he heard this, and wept like a child. 

Among the persons who accused themselves, was a 
man from Imamo, a district about sixty miles from the 
capital, who, in coming to the kabary, and crossing the 
stream at Ivatolehivy, called out to a man that stood 
by a canoe on the opposite side, " Sosay," i. e. " push 
off;" referring to the canoe. The judge who delivered 
the queen s message, could not recollect, or exactly pro- 
nounce the foreign word " society," and so adopted a native 
word nearest in sound to express it, namely, " sosay ; 
and ordered that all persons who had used u sosay," 
should come and accuse themselves, under pain of death. 
The poor man, being afraid lest the person to whom he 
had called out to push over the canoe should accuse 
him, actually came to the judges and made a lengthened 
apology for having used the word, saying that he did 



queen's final message. *^2 

not know there was any harm in it, and that he was 
willing to bear any punishment which the queen 
should see fit to inflict upon him for the offence ! 

On the expiration of the week, it was expected that 
the message from the queen would be immediately an- 
nounced. It was, however, put off; it being part of 
the policy of the government of Madagascar to keep the 
people in a state of anxious suspense, so that they may 
fear the worst. If the worst happen, then it is no 
more than was expected ; if less, then it proves the 
leniency of the government, and the equity and the 
mercy of the Sovereign ! 

On Monday, the 9th, the people were summoned, 
and the queen s message was announced by the officers 
of the palace and the judges : — 

" This I announce to you, O ye people, when you were charged 
with certain offences in my country, and of changing the customs 
of our ancestors, and those of the twelve sovereigns, and of An- 
drianimpoina and of Radama ; and when I assembled you together 
at Imahamasina, and at Ambatonakanga, to call you to an account 
for your crimes, I allowed you one month to accuse yourselves of 
what you had done in my country contrary to my will. You could 
not wait even one week, for the very following day you came to 
confess your offences, and to crave pardon; you could not return to 
your homes without soliciting my forgiveness, saying, ' Our wives 
are guilty, our children are guilty, our brothers and sisters are 
guilty, we crave pardon for them, liana valomanjaka. 1 And hence 
I announce to you, all ye people, and especially to you who are 
guilty of the charges laid against you, had it not been for the 
earnest supplications of all the Ambaniandro and the numberless 
entreaties sent to me by them, — for who are those that dare to at- 
tempt to change the customs of the ancestors, and the old usages de- 
scended from the twelve sovereigns ? I repeat it, had it not been for 
the vast number that united in a body to crave pardon on your be- 
half, I would have driven you all down that yonder river until you 



138 QUEENS FINAL MESSAGE. 

would have been dashed over the cataract Ifarahantsana, but all Ime- 
rina united in craving pardon for you day and night ; and that is 
the only reason why I spare your lives. Do not think that the 
number of the guilty has had any influence on my mind to spare 
you — what is a thousand or two thousand, or even ten thousand men 
to me ? When would all the subjects that Andrianimpoina and Ra- 
dama left to me be exhausted ? I therefore tell you again, that 
you owe your lives to the solicitations and entreaties of the people ; 
for you have said the idols are nothing — the divination is nothing — 
the Vazimba are nothing — you have ceased praying to your deceased 
ancestors, but to Jehovah and Jesus alone you pray, and not to the 
idols and to your ancestors which made the twelve sovereigns sacred. 
You have dared to announce that these things are nothing. And 
you have also used such expressions as these, c Believe in him,' 
c Follow his laws,' c Do not war,' &c. ; and what is the purport of 
these expressions ? I detest them, saith Ranavalomanjaka. 

" I will now tell you what I have decided to do with you, for 
you have acted according to your own discretion, you have done 
things at random, without asking the permission of your sovereign. 
Your honours you did not obtain either by riches or by inheritance, 
but your good disposition and wisdom obtained these for you. They 
were conferred upon you at first by my predecessor ; nor did I sub- 
sequently change what he had bestowed upon you, but rather in- 
creased your honours. At present, however, I find you have mixed 
so much evil with the good done by you ; you have attached so 
many knots to your good deeds — you have made a fine basket of a 
beautiful grass, but its bottom you have made of bulrushes which 
has tarnished the whole work — you have spun out a fine cotton 
thread, and tied to it a piece of Rofia thread ; the honours bestowed 
on you, therefore, since you have so transgressed my laws as to de- 
serve death — and your lives are only spared through the supplica- 
tions of Imerina — your honours, I say, will I throw into yonder 
river, to be carried over yonder cataract Ifarahantsana, for you have 
endeavoured to change the customs of our ancestors. There the half 
of the honours of some of you shall be thrown, and the third part of 
the honours of others, and even all the honours which some possess, 
shall be thrown to yonder river; but the precise number shall be in 
proportion to their offences. All this is arranged on paper, and shall 
be read to you presently. 

"And with regard to you, twelve senior teachers, you were 



queen's final message. 139 

young in Radama's time, but you had more knowledge and wis- 
dom than the people generally, and on that account Radama con- 
ferred honours upon you ; and when I succeeded him, I did not 
change what he had done to you, but you have changed, for under 
my reign you have not shown your wisdom in doing good for the 
kingdom, but you have used such expressions as ' Believe in him,' 
'Follow him/ ' Do not fight,' 'Do not swear,' &c. What is the 
meaning of all this ? Now for all this evil which you have done 
in my country, I would have so treated you, that you should never 
have had power to do either good or evil again, had not the cries 
and entreaties of Imerina prevented me. As to your honours, you 
did not obtain them with money or by inheritance ; and since the 
good you have done has been mingled with so much evil, I will, in 
the first place, take off the half of your honours, and then take one 
from the half that remains, for you have been the leaders in this 
affair, therefore that number of your honours shall be thrown to 
yonder river to be carried down the cataract. 

f* And as to you, Ratsimihara, though you are my relative and 
one of my family, I know no relative, I recognise no friend when 
the laws of my country are violated. I would even willingly de- 
liver up a wise man like you to be punished with death, according 
to my laws, but the mouth of Imerina has, for this time, saved your 
life. I asked you were you baptized, you answered in the negative ; 
but I find that this was not true; and when I insisted upon your 
telling the truth, you asked for the tangena, and when I offered that 
to you, then you would not venture ; and therefore I tell you, that 
although you are my relative, you are indebted altogether for your 
life to the entreaties of Imerina ; but as to your honours, seven of 
them shall be thrown into yonder river to be carried down the 
cataract. You are reduced from the ninth to the second honour."* 



* All this representation of his case was glaringly and preposter- 
ously false and unjust. Ratsimihara married the youngest sister of 
Radama, and was among the first natives who were baptized and 
admitted to church-fellowship. Neither himself nor his wife ever 
denied these facts, though charged by the queen with doing so. She 
had merely attended the preaching occasionally, and by mistake 
confounded this with the charge of baptism, admitting the latter 
when she meant only the former. Her husband explained it, and 
this explanation is cruelly construed into prevarication. It was in 



140 QUEERS FINAL MESSAGE. 

" And with regard to the guilty multitude who have no honours, 
you brought to the queen a dollar and a hullock to crave for pardon, 
and the whole mass of the people have entreated for you, and their 
entreaties have also saved your lives, and I forgive you on that 
ground, and order you to pay this fine, i. e., the dollar and the bul- 
lock, each district separately must pay it. (Here the name of each 
district was specified.) And in paying this I shall pardon you for 
this time, but if ever guilty of these things again, remember, your 
property and honours will not be sufficient to atone for your offences, 
your lives alone will suffice the next time. 

"And with regard to your slaves, I have warned you before of 
this ; but astonishing to say, you took no notice of it. Have I not 
told you not to teach your slaves to read and write ? but you have 
taught them notwithstanding ; however, I warn you once more that 
I may have nothing to reflect upon hereafter. Let me tell you 
plainly, that if I find you teaching the taratasy (or books) to your 
slaves, or allow them to learn, I shall treat the slaves as dogs that de- 
vour sheep ; their persons shall atone for their crimes, for I wilJ, first 
of all, behead them, and then a heavy fine shall be imposed on the own- 
ers, and when that fine is paid, I will choose what further punishment 
to inflict upon the person of the owners, saith Ranavalomanjaka. 

" And with regard to the mode of prayer, (meaning thereby 
Christianity,) there was nothing of this kind in the time of the 
twelve sovereigns, nor in the time of Andrianimpoina, but under my 
reign you have attempted to change the mode of praying. I will 
tell you how you are to pray. You must first of all invoke Andria- 
manitra Andriananahary, then all that is sacred of the twelve sove- 
reigns, and of the earth and heaven, of the sun and moon, and then 
of the twelve holy mountains, and of the sacred idols, namely, 
Ikelimalaza, Ifantaka, Imahavaly, Imanjakatsiroa, for they have 
made sacred the twelve sovereigns, and if any change this mode of 
praying, I will punish them with death, saith Ranavalomanjaka. " 

The reply of the officers reduced in rank was as follows : 

" May you live, Madam, to reach old age, &c. .Now, O Andria- 
manitra Andriananahary, O all that is sacred of Alasora, of Imeri- 



vain to attempt offering further explanation where a prior determina- 
tion was manifest to accept none. The pretended regard to stern 
justice in punishing even a relative, only adds hypocrisy to cruelty 
in the transaction. 



MEN, NOT MEN, BUT HOGS. 14] 

manjaka, of Ambohitrabiby, of Antananarivo, of Ambohimanga, 
of Ambohidratrimo, of Ilafy, of Inamehana, of Ambatofimanjana, 
of Ambohimalaza, of Ambobimanambola, and of Ialamasina ; — O 
all that is sacred of the earth and of the heavens, O all that is sacred 
of the sun, of the moon, and of the stars ; O all that is sacred of the 
twelve sovereigns ; O all that is sacred of Ikelimanjaka, and of 
Ifantaka, of Imanjakatsiroa, and of Imahavaly. We present the 
hasina* to you, Ranavalomanjaka, may you reach to old age. And 
after the hasina is presented, it remains for us to assure you of our 
loyal affection, that you may confide in us. Although we have been 
called to account by you for our offences, and are reduced in rank, 
yet, if we grow weary of serving you, if our hands hang down on 
account of this, if we serve you from mere compulsion on this ac- 
count — if, on account of our being reduced in rank, we do not en- 
deavour, to the utmost of our power, to maintain you on the throne, 
we thus call upon God, O Andriamanitra Andriananahary, O all 
that is sacred of the land which we inhabit, and of the heavens 
above us, O all that is sacred of the sun, of the moon, and of the 
stars, of the twelve sacred villages, and of the twelve sovereigns, 
and of all the sacred idols, we call upon you to annihilate us, and to 
leave us no child to succeed us. 

"In the next place, it is our duty to express our unfeigned gra- 
titude to you, Ranavalomanjaka. It is pleasing to us, it is de- 
lightful to us, may you reach to old age without suffering affliction, 
may you equal in length of days the human race, for you have not 
delivered up a single person to be put to death for this great viola- 
tion of your laws — you have not reduced to slavery our wives and chil- 
dren, and our property has not been confiscated. We again beg of you 
to take courage, Ranavalomanjaka, for our flesh is not consumed, our 
bones are not broken, the life is still here, and although reduced in 
rank, yet rank is not the boundary of service we owe, but life itself; 
take courage, therefore, Ranavalomanjaka, for as long as life is here, 
we shall not relax in your service ; for to whom did Andrianimpoina 
and Radama leave the kingdom but to you alone ? And if we do 
these things again, for which we have been now reduced in rank, 
kill us, Madam, for we must be hogs and not men, for men dare 
not venture to challenge the sun. 

* Which means a dollar or sum of money paid as an acknowledg- 
ment of the sovereignty of the party receiving it. 



142 



LOYALTY. 



Humiliating servility ! Preposterous sycophancy ! 
The heart sickens amidst such falsehood and flattery, 
the inevitable results of a despotism that destroys all 
that is noble and generous in human bosoms. 

It is difficult to give the exact number of the officers 
who were reduced in rank at this time, but certainly 
they amounted to not less than 400. 

At the kabary above described, one officer of the 
name of Ravalisoa, of the eighth rank, was promoted to 
the ninth, for having refused to attend religious instruc- 
tion while invited by some Christian friends. When 
urged to go, he replied, " When the queen, and his 
superior officers would order him to attend, he would, 
but not before." This loyal reply delighted her Majesty 
so much, that she raised him to more exalted honours. 

A nephew of Rainiharo, the highest officer in the 
army, was also promoted from the fourth to the sixth 
rank. He had been punctual in his attendance on the 
public ordinances of religion for two or three years, and 
had established a prayer-meeting at his house, and was 
therefore as guilty as any in point of law, but being- 
persuaded by his uncle to accuse himself to the queen 
before her edict was published, though, in fact, it was 
his uncle that did it for him, he was promoted two 
honours. None of the Christians felt mortified by the 
promotion of their young friend ; they entertained a 
great respect for him ; but his promotion showed that 
the whole affair was conducted with little regard to any 
principles of justice. 

In the course of the second week in March, orders 
were issued that all persons who had received any books 
from the Europeans, whether directly or indirectly, 



BOOKS COLLECTED. 143 

should deliver them up, and not conceal even a single leaf 
on pain of death ! A house was allotted for their reception 
near the court-yard, and persons appointed to take 
charge of them. Those who had but little regard for 
the scriptures took care to secure for themselves all the 
blank leaves they could find. A number of valuable 
English books were thus materially injured. Many, 
however, entertained too much veneration for their 
Bibles to spoil them for the sake of a few leaves of 
white paper. It would be impossible to describe the 
sorrow and grief manifest in the countenances of some 
of the people when delivering up their books. Few, 
perhaps, actually did deliver all they had in their pos- 
session ; most kept a small portion, either a psalter, a 
gospel, a hymn-book, a tract, or a catechism. 

A leaf of the Xew Testament was found one morninor 
not very far from the house of the first officer, having 
Matth. xxiii. 13, scored with ink.* It was read and 
understood to be intended for the government, and a 
diligent though unsuccessful search was made to find out 
the parties who had dared to commit such an outrage. 

Orders were sent to all the outposts to collect in the 
books, for they had already found their way to most 
parts of the island, especially through the military sta- 
tions. Some had been carried even 300 miles' distance 
from the capital. There is reason to believe that, al- 
though the orders of the queen, when received by the 
respective governors of those stations, were faithfully 
issued, many of the people neglected to obey them, and 

* "Woe unto you, Scribes and Pharisees, hypocrites! for ve 
shut up the kingdom of heaven against men ; for ye neither go in 
yourselves, neither suffer ye them that are entering to go in." 



144 LEARNED EXAMINATION. 

have ventured to retain, even to this day, some of the 
books that were issued from the missionary press. 

After it was supposed that the books were all col- 
lected, the queen ordered four of the officers of the 
palace, Ratsimanisa, Ratiarailehibe, Ratiaraikely, and 
Ratsarahoby to examine them, and to ascertain whether 
any of them were free from the obnoxious expressions. 
The twelve senior teachers, as the best scholars, were 
called on to read them to the officers. As the Bible 
was the largest book among the lot, it was fixed on by 
the officers to be read first. The beginning of the first 
chapter of Genesis came first in course. The officers 
found no fault with the first verse, but in the second, 
the word "darkness" occurred, and as the queen, it 
was argued, did not like darkness or anything being- 
said about it, the whole book was at once condemned 
as improper to be used in the schools, or circulated in 
the country. They next took up a hymn-book, and a 
hymn was read, in which the word " Jehovah" happened 
to occur — the whole book was therefore immediately 
condemned. Then several of the tracts and catechisms, 
&c, were read, but there were either the words " Jesus 
Christ," or " Jehovah," or " darkness," or " hell," or 
"Satan," or " resurrection," &c., in all of them, and 
therefore they were all condemned. After the verdict 
had been thus pronounced on all that had been printed 
in the Malagasy language, the examination of the 
books in other languages commenced. AHebrew Bible 
was taken up, of which the reader knew but little more 
than his hearers, but which, as no one could correct him, 
he managed to read off without much hesitation ; still 
there was something in the very sounds of this book the 



DISLIKE TO LOGIC. 14o 

officers did not comprehend, and so it was condemned. 
All the English and French books, with the few Latin 
and Greek there happened to be among them, shared 
the same fate. The whole of these books were some 
time afterwards sent back to the missionaries, and the 
government kept none of them ; treating them as Eu- 
ropean property rather than their own.'"* 

The twelve senior teachers, who were still learning 
the English language with the missionaries, were now 
left without books to read. An attempt was made by 
the Rev. D. Griffiths to teach Watts' s Logic to the 
youths under his instruction. The youths strongly 
objected to it, and applied to the queen to be released 
altogether from attending the instructions of the mis- 
sionaries. Ratsimanisa, the first officer of the palace, 
told them it was their duty to attend during the short 
time the missionaries would remain ; adding, however, 
that if Mr. Griffiths should attempt to give them books 
to read that were not deemed lawful, thev should give 
him a sound beating to bring him to his senses ! 

The members of the mission who remained continued 
to impart instruction and comfort to the native Chris- 
tians, so far as opportunities could be found, up to the 
period of their departure in the year 1836. The number 

* A very ludicrous circumstance, almost too ridiculous to mention, 
occurred in connexion with the care taken of these books by the 
government, so long as they remained in their hands. The house 
in which they had been collected was large, unoccupied, and over- 
run with rats. To avoid the property being injured by these 
animals, the government directed the soldiers to provide cats, and 
keep them on the spot, and an allowance per week was made 
from the royal treasury to purchase meat for these four-footed 
guards. 

B 



146 LOVE TO THE SCRIPTURES. 

of converts had gradually increased, notwithstanding 
the difficulties they laboured under, and the imminent 
danger to which they were exposed. The forbidden 
ordinance of the Lord's supper was occasionally admi- 
nistered to them in private, and several received bap- 
tism. Their expectation of being shortly left without a 
teacher urged many of them to diligence in reading the 
Scriptures ; and it may be affirmed that they increased 
in spiritual knowledge, under their painful and disad- 
vantageous circumstances, even more than they had 
done before the publication of the edict suppressing 
Christianity. A bond of union was also formed among 
the Christians themselves during this time of trial, 
which continues to this day. They were supplied with 
a copy of the whole Bible. Some walked upwards of 
a hundred miles to obtain it. A poor man, in a very 
feeble state of health, who had not been able to quit his 
house for five months, on hearing that the teachers were 
preparing to leave, determined to make the attempt to 
walk to the capital in order to secure for himself a com- 
plete copy of the sacred volume. Though he had sixty 
miles to travel in this delicate state of health, he did 
not rest until he had reached the house of the mis- 
sionary and obtained this pearl of great price. It is 
impossible to express the joy evinced in the countenance 
of this devoted Christian on receiving the sacred book. 
He pressed it to his bosom and exclaimed, " This con- 
tains the words of eternal life ; it is my life, and I will 
take as much care of it as of my own life." He has 
continued faithful ever since, but has been lately com- 
pelled to leave his peaceful home, and seek refuge in 
the forests, on account of his adherence to the faith. 



FEAR OF DEATH. 147 

The Christians at the capital were now unable to 
unite in singing, and yet they longed to sing one of 
the songs of Zion. Some of them learnt to play the 
tunes on the native instrument called the valiha or 
harp, and felt no small delight in that exercise. A 
wife of one of the Christians accused her husband of 
this to Razakandrianaina, the officer who had brought an 
accusation against them in the first instance. He listened 
gravely to her accusation, and then replied that he did 
not believe it ; for, said he, " they are too much afraid 
to transgress again the laws of the queen ; they pretend 
they can do great things, but when it comes to the 
crisis, they give up their religion to save their lives. 
When I used to go out after sunset before the suppres- 
sion of Christianity, I sometimes overheard them sing- 
ing, c Izaho tsy matahotra/ 

c I have no dread of death, 
For Jesus Christ is ever nigh.' 

I felt annoyed at them, and began to think they really 
did not fear death ; but as soon as the queen ordered 
them to come and accuse themselves, they ran from 
every direction, confessed their crimes, craved the 
queen's pardon, and promised to do so no more. I am 
almost convulsed with laughter to see some that I 
heard singing a few weeks previously, c I have no dread 
of death/ coming almost out of breath to accuse them- 
selves in order to avoid death. I said within myself, 
these men were singing falsehoods ; they are as much 
afraid of death as anybody else. I do not believe there 
is one real believer in this country, besides the Eu- 



148 



PILGRIM S PROGRESS. 



ropeans. I have heard indeed that many Europeans in 
their own country have continued obstinate and suf- 
fered death for it, but they have not done so here." 
These remarks made a deep impression on the minds of 
many of the Christians ; and there is reason to believe 
that the reproof they contained, coming from such a 
man, proved a blessing in arousing them to greater 
fortitude, decision, and consistency. 

Before the final departure of the missionaries from 
the capital, the " Pilgrim's Progress" was translated 
into the Malagasy language, by Mr. Johns, and eight 
copies were written out by some of the Christian na- 
tives at full length, and left in their hands, each copy 
being made the joint property of several individuals. 
They read it over frequently, and prized it next to the 
Bible. There is reason to hope that the perusal of it 
has been the means of the conversion of some, and the 
recovery of others, who had backslidden from the paths 
of truth. 

A copy of it was sent forward to Mr. Freeman, then 
in England, where a subscription was made by various 
friends in different parts of the country in order to have 
it printed. The Religious Tract Society liberally pro- 
moted the object, and 1000 copies were struck off, 
many of which are now in the hands of our suffering 
friends. One of the manuscript copies, into which Mr. 
Johns had put the plates he had taken out of his 
printed copy, fell into the hands of the government, on 
the apprehension of one of the Christians. Some of the 
officers read part of it, but found it remarkably myste- 
rious. They were not aware of its being a translation 






THE SHINING LIGHT. 149 

from an English book, but supposed it to be some of 
the dreamings of these new fanatics. They came to the 
account of the glimmering light that Evangelist directed 
Christian to observe, and this completely puzzled them; 
" a little glimmering distant light" — what can that 
mean ? and they laid the book down, in absolute de- 
spair of comprehending it. 



150 MISSIONARIES. 



CHAPTER VII. 

Events occurring in the history of the Mission from the Queen's 
edict, 1st March, 1835, to the martyrdom of Rasalama in 1837- 

The immediate effect of the queens edict was to de- 
prive the missionaries of all sphere of appropriate mis- 
sionary labour in Madagascar, and, therefore, to force 
upon them the inquiry what they could or ought to 
attempt in the prosecution of their work, either by 
evading the edict or acting in direct defiance of it. The 
duty of the Christian missionary, to yield obedience to 
the supreme authority of the Saviour in seeking to 
make known his gospel to every creature, was unhesi- 
tatingly admitted, and felt to remain unaltered, what- 
ever might be the laws and edicts of human princes — 
" Whether it be right in the sight of God to hearken 
unto you rather than unto God, judge ye." But the 
present was a question of practicability. To do what 
the Malagasy government had commanded should not 
be done was attended not merely with difficulty and 
danger, but with physical impossibility; and this re- 
duced the question of what the missionaries ought to 
do within a small compass. They could not collect the 
natives to address them, for the natives durst not and 
would not be collected to be addressed ; the congrega- 
tions were scattered; individual converts might venture 
by stealth to visit the missionaries and converse with 



REMOVAL FROM MADAGASCAR. 151 

them, unbelievers would not come, and durst not listen — 
they knew they were exposed to imminent danger if they 
did, and they had no inclination to risk the danger. 
Missionaries might have resolved to visit their houses, 
but they could not gain access to the natives ; for it 
was now death to a native to lend an ear to their in- 
struction on religious subjects. Nor could the mis- 
sionaries find even useful occupation in their schools. 
They had no liberty to communicate instruction there : 
everything printed was prohibited ; and to teach a few 
children to write on slates, and that writing to consist 
only of names of villages, &c, and not anything involv- 
ing sentiment of any kind, was the only sphere of labour 
allowed them in their capacity of " teachers." 

The only thing left for them to do was to complete 
the translation and printing of the Scriptures. A part 
of the Old Testament was as yet unfinished, namely, 
from Ezekiel to Malachi, and a portion of Job. To this 
object they successfully and unremittingly devoted their 
energies, resolved, if it were possible, not to quit the 
country till the whole of the Scriptures were complete 
in the Malagasy language ; and, happily, they saw their 
determination effected. Mr. Baker, the printer, as the 
sheets of the translation were put into his hand, com- 
posed the whole himself at the press, as the natives 
who had been taught the art of printing were no longer 
permitted to assist in furtherance of any such design. 

The facts of the case as they occurred were laid be- 
fore the directors of the Missionary Society, and their 
advice solicited ; still, as no communications could be 
received from them before June, 1836, sixteen months 
from the time of the queens edict, it was deemed expe- 



152 MISSION NOT POLITICAL. 

client by the members of the mission on the spot to 
come to a resolution on their own responsibility for 
their present guidance, and it was agreed, that part of 
them should retire from Madagascar, and others remain 
another year to see if any changes took place, or were 
likely to take place, and to await the instructions of the 
Society. One circumstance that led to the decision of 
the withdrawment of part of the mission was the view 
taken by the queen's government that the mission had 
some political design. This was, of course, denied by 
its members. The government then assumed this posi- 
tion : " If its design is not political, it can have no 
object in remaining in the country after its religious 
efforts are made unlawful ; and we shall now see, by 
the conduct of the missionaries, whether they are poli- 
tical agents or not. If religion, as they affirm, is their 
only end in being here, and that can now be no longer 
prosecuted, because the queen forbids it, they can have 
no end in remaining, and will retire. If they remain, 
it proves they have something else in view besides reli- 
gion ; and as that something must be political, we de- 
tect them of falsehood, and hold them guilty of being 
political spies." 

Whether the government itself really believed this 
argument, it may be difficult to ascertain. Many of its 
members no doubt did. It was the ostensible view they 
took of the case, and it required the missionaries to act 
at once with caution and decision. 

It also weighed strongly with the missionaries, in the 
conclusion they came to, that their best and wisest 
friends among the native converts advised them to leave, 
at any rate for a time, and to retire as far as Mauri- 



TIME OF ANXIETY. 153 

tius : — not to abandon Madagascar as a lost case, but 
not to exasperate the government by seeming to act in 
defiance of its determination. Any such defiance would 
not only be resented and bring vengeance on its authors, 
but defeat the object, and render the renewal of the 
mission less probable at the time, and far more difficult 
at a future time. 

Messrs. Freeman, Cameron, Chick, and Kitching 
left Madagascar in June, 1835 ; Messrs. Johns and 
Baker remained till July of the following year. " That 
year," as Mr. Baker justly remarks, in a letter to the 
directors, " was a year of suspense, anxiety, and pain, 
to the missionary families that remained, not often par- 
alleled even in the vicissitudes of the history of mis- 
sions. The servants of the missionaries who had left 
were subjected to the murderous ordeal of tangena, and 
two of them died. An infant of another was suffocated 
the day after its birth, by the queen's express orders, 
on account of the c fatal day' of its birth. The oppres- 
sions of the government became more and more cruel. 
Sunday was especially and purposely desecrated by 
public works and amusements. Vice, disease, and 
poverty increased fearfully. 

" In the mean time, those who had preserved their 
faith in the word of God became gradually known to 
us and to each other. Slowly and cautiously did they 
open their hearts, even to their most intimate friends. 
Sometimes a recognition took place by a reference being 
made to the words in Jeremiah, xxxviii. 15 : ' If I de- 
clare it unto thee wilt thou not surely put me to 
death V to which the answer would be from the follow- 



154 BOOKS BURIED. 

ing verse :— ' So Zedekiab. sware secretly unto Jeremiah, 
saying, as the Lord liveth, that made us this soul, I 
will not put thee to death, neither will I give thee unto 
the hand of these men that seek thy life/ 

" After a time the natives began to hold secret meet- 
ings at our houses and their own, and on the summits 
of solitary mountains, whence, amidst the treeless hills 
and vales of Imerina, they could observe the approach 
of strangers at a very remote distance. These latter 
were their favourite places of assembly, since they could 
there freely sing to the praise of their God and Saviour 
without fear of being overheard ; and none so well as 
afflicted Christians know how soothing oftentimes to 
the afflicted heart is the language and music of a hymn. 

" At length July, 1836, arrived, when the govern- 
ment expected that we should leave of course. "We 
had as yet received no advice from the Society, and it 
seemed to us a solemn duty to bear, by our voluntary 
withdrawal, a public testimony to the simplicity and 
integrity of our object as Christian Missionaries, since 
we could no longer remain in our missionary capacity. 
Accordingly, after several unsuccessful efforts to obtain 
from the government even the most restricted permis- 
sion to teach and print, we decided, for a period at 
least, to relinquish the mission. After leaving there 
about seventy complete Bibles, and several boxes of 
Psalters, Testaments, Spelling and Hymn-books, Cate- 
chisms, and Tracts among the native Christians, chiefly 
buried underground for greater security, we sorrowfully 
and in great depression of mind, left, and reached Mau- 
ritius in September, 1836." 



rafaravavy's conversion. 155 

Just before our friends set out from the capital, the 
storm of persecution burst forth afresh against the 
Christians, and its earliest object was Rafaravavy. She 
had been a convert prior to the suppression of Chris- 
tianity. Previous to her conversion, she was a most 
devoted idolater — one of the most zealous of the zealous 
there in sustaining the worship of idols ; and it is well 
known that often she and her relations in their attach- 
ment to idolatry had sacrificed not merely the comforts 
and conveniences, but even the absolute necessaries of 
life. At a moment when a meal of rice has been want- 
ing in the house, the money required to purchase it has 
been actually paid for the support of idol-worship. 
Brought under the influence of the gospel through the 
medium of conversation with a native believer, — the 
inquiry was awakened in her heart, how she might 
escape the broad road, walk in the narrow path, and 
obtain eternal life. Brought afterwards into immediate 
connection with the missionaries, we have reason to be- 
lieve that the heart of the pagan was changed by the 
grace of the Holy Spirit. She then became one of the 
most zealous converts ; she obtained one of the largest 
houses she could in the capital, for the purpose of insti- 
tuting a prayer-meeting. By her simplicity, fervour, 
and consistency, she induced many to attend on the 
regular means of grace. 

It will illustrate the manners of the country and the 
spirit of the government to detail somewhat minutely 
the circumstances attending the apprehension of Rafa- 
ravavy, and the rather, as so lively an interest has sub- 
sequently been created in favour of this Christian woman. 

On the 17th of July, 1836, which happened on a 



156 



ACCUSATION AND 



Sabbath-day, three of Rafaravavy' s servants went to the 
Judge Rajery to lay an accusation against her. They 
did not enter the house to speak to the judge himself, 
but stated the accusation to his dekana* outside. The 
charge was, that Rafaravavy and nine of her friends 
were observing the Sabbath, reading the book which 
the queen had prohibited, and continually praying to 
Jehovah Jesus according to the custom of the Europeans; 
and if, said the servants, you do not believe us, go di- 
rectly to her house and listen outside, opposite to where 
lier bed stands, t and most probably you will hear her 
and her friends, for they are there every Sabbath even- 
ing and often on other nights. Some of the dekana 
being favourable to Christianity, delayed to carry the 
accusation at once to the judge, but said they would go 
and listen first. One of them accordingly went imme- 
diately to the house. Rafaravavy was alone at the 
time, and had been reading just in the very place men- 
tioned ; but, having felt unusually reluctant to continue 
reading that evening, she had left the spot a few mo- 
ments before the officer had reached the house, and had 
retired to the other end of the dwelling. The man, 
after listening a few moments and hearing nothing, left, 
and mentioned the circumstance to a friend of Rafara- 

* A word formed from an imperfect native pronunciation of 
u aide-de-camp," and signifying all who are employed in writing? 
conveying messages, acting as secretaries, &c, either to military 
officers or to civil or judicial functionaries. 

f As all the native houses are built in a similar manner, and the 
internal arrangements are the same, this description was perfectly 
natural. The door always faces the west, and is placed at the 
southern extremity of the wall. The window, for there is seldom 
more than one, is also on the west, but at the northern extremity 
and the bed is in the corner facing the window. 






CONDUCT OF RAFARAVAVY. 157 

vavy, who forthwith communicated it to her. She im- 
mediately ran with all her books to one of the mission- 
aries, hastily told her story, and returned home. She 
heard nothing further on the business that night. The 
three servants did not return home, but remained among 
the servants of the judge, until her father, after hearing 
what had transpired, fetched them and put them in 
irons, in which they continued till the queen had de- 
cided on the case of Rafaravavy. They were after- 
wards released by the humane and Christian-like in- 
terference of their accused mistress, by whom they were 
addressed with so much earnestness, fidelity, and affec- 
tion, mingled with many prayers and tears, that she 
found reason to hope that they who had not believed, 
now through her mercy obtained mercy. In the course 
of the evening the dekana informed Eajery of the charge, 
who remarked, that though it was an accusation 
brought by slaves,'"" such a daring offence must not be 
allowed to pass unnoticed. " Go," said he, " and tell 
her father to come here in the morning." The father 
accordingly went ; the judge said, " Your daughter, it 
is affirmed, still continues to pray, and it is said that 
she and her companions are ten in number : it would 

* The father of Radama made a law that the accusation of 
slaves against their masters should not be received, and that law is 
still acted upon when it suits the purposes of those in power; but 
when it is more convenient to violate it, they do so. A short time 
before the events above mentioned took place, a slave had accused 
Ratsimanisa, the youngest brother of Rajery, the judge, of having 
robbed the queen of money; the accusation was rejected because 
made by a sla\e, and the slave was punished with death fur 
transgressing the law in accusing his master. The accusation made 
by the slaves of Rafaravavy 's father against her was, however, 
listened to. 



158 STEADFASTNESS 

be better for her to accuse herself before the accusation 
is laid before the queen. Go you and tell her to state 
the names of all her companions : this may extenuate 
her offence. This indeed is not a trifle ; it will go hard 
with her." She was now at home, and many fervent 
prayers had she offered up during the night, that she 
might have strength to confess Christ before men, and 
to lay down her life for his sake if it were his will that 
she should then suffer death. She remembered the ad- 
monitory words of the Saviour, Matt. x. 33, " Whoso- 
ever denieth me before men, him will I also deny before 
my Father which is in heaven." She was convinced at 
the time that she must either deny Christ or suffer 
death, and she felt that she would rather die than deny 
the Saviour whom she loved. She therefore resolved 
to retire to a village belonging to the family, about a 
mile or two distant from the capital, preferring, if con- 
demned to die, to be put to death out of the capital 
rather than at Ambohipotsy, the usual place of execu- 
tion. Before she had gone far from her house, her 
friends stopped her and advised her to return. At 
last her father came and said, " What is this that I 
hear, child ? It is said that you still continue to pray, 
is it true ?" She replied, " Yes, I do pray." The old 
man was exceedingly vexed and grieved : " Astonishing," 
said he, " you do pray and are not ashamed to own it ; 
I know not what to think of you ? " " But, dear father," 
said she, " I have done it, and how can I deny what is 
true ? " The father replied, " I am really astonished at 
you ; even the whole body of the people when unitedly 
craving for pardon could scarcely obtain it, and you 
again dare to disobey the law of the queen ! Who are 



OP RAFARAVAVY. 159 

your companions that united with you ? " She replied, 
" Ask the accusers, I cannot tell you who are my com- 
panions." " You perhaps prefer death," said he, " since 
you vainly persist in this stubbornness." " Who, 
then," said she, " am I to name?" All," he replied, 
u who are in the habit of visiting you here." " If I 
must accuse all those that visit me," said she, " I must, 
then, put you and my relations among the first, for you 
visit me as often as any." Have we been uniting with 
you in the prayers ?" said he. A man from the judge 
came and called the father out, and said to him, " You 
had better go and do what you think will be the best 
for her, there is no use in trying to get her to accuse 
her companions. These praying people are so stubborn 
that, even if you were to kill them and cut them 
in pieces, they will not impeach their companions ; you 
had better go to the judge and do wdiat you can at 
once." The father took the advice, went to Rajery the 
judge, and said, " We come, Sir, to accuse ourselves, 
conscious to ourselves of what we have done, not inter- 
fering w4th other people's business, but aware of our 
own." After a little further conversation on the ob- 
stinacy of Rafaravavy, Rajery sent the accusation to 
the queen. On hearing it she became extremely angry, 
and said, " Is it possible that there is any one so daring 
as to defy me, and that one too a woman ? this is an- 
noying to me ; go and put her to death at once, it can- 
not be borne." Ramiharo and Rajery the judge and 
Rasendrasoa, a woman of high rank and influence, to 
whom the queen is particularly attached, made great 
interest on her behalf, specifying the important services 
which had been rendered to the government by Rafa- 



160 CALMNESS AND PEACE. 

ravavy's father, as well as her brother, who had been 
a general in the army, which is the 10th honour, but 
was reduced to the 4th soon after the edict was pub- 
lished, on account of his attendance on public worship. 

Although she had returned her Bible and other 
books which she had had in her possession at the time, 
she retained a few tracts, and among them, one on the 
Holy Spirit ; and as she had now but little hope of her 
life being spared, she was very diligently employed in 
examining her state before God, that death might not 
come upon her by surprise. She derived much conso- 
lation from the tract named, and especially from the 
expressions uttered by some humble and devout Chris- 
tian, " I will cast myself at the feet of Jesus, and if I 
perish, I will perish there ;" to which some one had re- 
plied, " And if you perish there, you will be the first 
that ever did ; for sooner shall the heavens and the 
earth pass away than the Saviour reject any one coming 
to him." 

During this time of suspense and danger, she con- 
trived to reach Mr. Johns' house just before he and his 
family, with Mr. Baker and family, left the capital. 
It was about three o'clock in the morning when she 
came, and while as yet, so far from being certain tha 
she should not be put to death, was fully expecting it. 
The interview was affecting on both sides. Mrs. Johns, 
in an account she shortly afterwards transmitted to a 
friend, remarks, " I shall never forget the serenity and 
composure she displayed while she related to me the 
consolation she enjoyed in pleading the promises, and 
in drawing near to God in prayer." On bidding farewell 
to each other, and not expecting to meet in this life 



PUNISHMENT. 161 

again, she desired her special salutations to all the 
churches of the Redeemer, and begged that they would 
often remember in their intercessions " The little flock 
in Madagascar/' 

On the day our friends above mentioned left the ca- 
pital, the queen decided that she would, at that time, 
spare her life. She sent by the constables and the 
dekana of Rajery to say to her that the valuable ser- 
vices of her father and brother had induced her to 
pardon her for that time, but that she should be " very 
ilana ;" an ' expression which means that she should 
pay a pecuniary fine, equivalent to half the amount of 
her estimated value as if sold into slavery ; and she was 
severely threatened and warned, that if ever she should 
be again found guilty of a similar offence, she must not 
hope for pardon, life alone would then make atonement 
for the crime. She w^as then valued at fourteen dollars, 
her property was also valued, and she had to pay half 
the total amount. Towards this sum twelve dollars 
were sent to her by Mr. Johns to remove any difficulty 
there might be in obtaining her release. She twice 
declined accepting it, and at length only received it on 
understanding that ten dollars were to be considered as 
given her on behalf of the Christians in England, and 
to express their affectionate sympathy. 

The servants had stated in their accusation, that 
there were nine of her friends in the habit of uniting 
with her in prayer and reading the Scriptures, but as 
she could not be induced to accuse them, they escaped 
detection at that time, and none of them suffered except 
Rafaravavy herself. Soon after her release, she found 
that she was very narrowly watched by her father and 



162 MEETINGS OF THE 

friends, who lived near her at the capital, so that she 
could find no opportunity of conversing with her Chris- 
tian companions. To remedy this, she determined to 
sell her house in town and purchase one in a more 
retired spot, in the suburbs of the capital, and she 
removed accordingly to Ambatonakanga. The little 
band of Christians continued to meet frequently at her 
house, sometimes in the house of another friend, and 
sometimes on a mountain. Occasionally they went 
upwards of twenty miles, to some friends living at that 
distance, so as to enjoy without interruption their social 
meetings ; which, as they have often since remarked, 
were to them as showers of rain on the thirsty ground. 
The number of those confiding in one another as sincere 
Christians, and uniting together as such, rapidly in- 
creased, and as many of them had been previously 
introduced to each other's confidence by the Mission- 
ary last among them, and especially those coming from 
Vonizongo to those residing in the capital, they became 
still more closely united to each other in the holy bonds 
of Christian friendship. Those from Vonizongo made 
the house of Eafaravavy their home during their resi- 
dence in the capital, which sometimes lasted several 
days or even weeks. In this way she became well 
acquainted with the Vonizongo Christians, to whom 
she was subsequently indebted (under God) for the pre- 
servation of her life. 

In the early part of the year 1837 Mr. Johns wrote 
from Mauritius to some of the Christians at the capital, 
intimating his intention of visiting Tamatave in the 
course of that season. Rasoamaka (Joseph) and others 
were deputed by the Christians to go and meet him at 






NATIVE CHRISTIANS. 163 

Tamatave. They reached the coast a fortnight before 
his arrival. They awaited him there, bringing with 
them tidings of the state of the Christians. At the 
time they set out from Imerina, their friends were living 
in peace and tranquillity. Their harmony, mutual affec- 
tion, zeal, and consistency were highly encouraging, and 
their augmented numbers proved that the cause of the 
Redeemer was not absolutely arrested by the harsh 
measures the queen had adopted. And the hope was 
entertained that they might be permitted to continue 
enjoying without molestation, their social meetings, and 
occasional seasons of improvement. 

They brought with them to Tamatave various letters 
from their Christian friends, some two or three of which 
it may be an acceptable service to insert here. 

The first is a joint letter from the whole little band 
of Christians, with their names affixed to it, addressed 
to Messrs. Ellis and Freeman, and of which the follow- 
ing is a translation : 

" Antananarivo, 24th Asombola (June), 1837- 

" Health and happiness to you, beloved friends, say the few- 
disciples of Jesus Christ here in Madagascar : let us unite in prais- 
ing God for the favours he has bestowed upon us since the time that 
we wrote to you last year, for he has not forsaken us, but guarded 
and kept us by day and night till the present time, that we might 
not be overcome by evil, nor conquered by the temptations of Satan, 
but he has enabled us to tread the narrow path till now. Some two 
or three of our number have ended their course, and have entered into 
their everlasting rest ; and two or three also have become lukewarm 
in their conversation and their intercourse, yet our numbers have not 
decreased, but have been rather augmented, and they are able to 
unite in conveying their thoughts in a brief letter to you. 

M We have heard that our friend Mr. Johns purposed to come to 



164 LETTERS FROM THE 

Tamatave, and we have appointed four of our companions to go and 
meet him, and inform him of our condition, so that you may hear 
of it. 

" We do not perceive any change in the rnind of the queen with 
regard to Christianity. She remains the same. But we have less 
interruptions since the Europeans, our friends, left us, as it is per- 
haps thought that we shall certainly forget the word of God, now 
that we have no teachers here. The queen, however, does not know 
that the hest teacher of all is still here with us, the Holy Spirit. 

" When we consider our guilt and our pollution, and the evil 
that dwells in our hearts, then we soon faint; hut when we remem- 
ber and reflect upon the mercy of God, and the redemption there is 
in Jesus, and when we call to mind the promises, then our hearts 
take confidence, and we believe that Jesus can cleanse us, and can 
bring us to heaven, though the way be difficult ; and when we meet 
there we will tell you all that has befallen us by the way while yet 
here on earth. 

" By the strength of God we shall still go forward and not fear 
what may befall us ; but we will go in the power of the Lord, and if 
accused by the people, we will still go straight forward, for we know 
that if we deny him before men, Jesus will deny us before his 
Father ; but if we confess him he will also confess us, when he 
shall come in the clouds to judge the world, and present them that 
are his blameless before the Father for ever. 

" We desire to see you, Mr. Freeman. Would that we could see 
you at Ambatonakanga, and preaching to us the Bible, which we 
now possess. How great would then be our joy ! Let us unite in 
pleading with God that all the Missionaries and our friends may 
return to us here in Madagascar; and let us not cease to supplicate 
his blessing to save us, for the Lord hath already heard your cry, 
and ours ; for the kingdom of Jesus is advancing in this country ; 
as the leaven in the meal, so indeed it is with the kingdom of heaven. 
Jesus will not quench the smoking flax. We had some suspicions 
when the Missionaries left us, lest God also should forsake us, like 
our friends ; but we have seen that the word of promise is true, c I 
will never leave thee, I will never forsake thee/ He has indeed 
remained with us, and exceedingly great has been the joy of our 
hearts in prayer, and in conversing together on the things that relate 
to the life to come. 



NATIVE CHRISTIANS. 165 

cc The Bibles that were left in our possession have been all circu- 
lated, and many are wishing to obtain complete copies. Do send 
us some, and let them be of a small print, so that we may easily 
preserve them ; and Pilgrim's Progress also, if Air. Johns has not 
brought it, let it be sent very soon ; but we are hoping that it is 
finished, and already with him. We are very desirous of it, for it 
rejoices our hearts. We have opportunities of meeting on the moun- 
tains to sing and pray on the Sabbath, and we have also three ser- 
vices here in the course of the week after sunset. Our meetings are 
like congregations, through the diligence of the disciples in convers- 
ing in season and cut of season ; so that when we examine the state 
of c Pilgrim' we wish to be like him in his progress. We are very 
desirous to see the Pilgrim in print, for the translation of it is excel- 
lent ; and as to the Bible, we much wish that it should not only 
be in a very small print, but that it should have the marginal refer- 
ences as you have it in the English. (Thus, Matt. xxiv. 31, Ch. 
xiii. 41, 1 Cor. xv, 52, 1 Thess. iv. 16.) 

Ct All the Christians here are teaching others to read. There are 
ten learning with one friend, six with another, four with another, 
and so the number is quietly augmenting. 

Ci Here are our beloved friends, the messengers of the church, con- 
veying our letter to you. Our special salutations to the congregations 
in England, and this is our request, Do not forget us in your suppli- 
cations, but let us unite in our petitions before God. We purpose 
to send to Tamatave every year to forward letters to you, and to 
receive yours to us." 

The following is a translation of a letter from the 
four native converts who conveyed the above letter to 
Tamatave, and who then wrote it while there, and 
addressed it to Mr. Freeman. 

" Beloved Friend, TamaUute, 1st Avgust, 1837. 

'<• You are not forgotten, but still remembered by us. Our saluta- 
tions to you, from your friends who were appointed by the dis- 
ciples of Jesus Christ in Madagascar to visit you by means of this 
letter sent. We have now reached Tamatave, and have met with 
our beloved father Mr. Johns ; with this we are exceedingly de- 
lighted, for we had been expecting to meet him beforehand ; and 
he told us how the good people are everywhere praying on our 



166 LETTERS FROM THE 

behalf, and supplicating God to aid us and to bless us with all his 
favours. 

" Yes, dearly beloved friend, cease not to ask God that he would 
cause us to tread the narrow path, and pass through a land where 
there are many adversaries. We know perfectly well, that through 
the narrow gate is the way to the heavenly gate, and we fear not to 
say, however steep should be the ascent, yet we will go up, or how- 
ever difficult the path it shall not weary us, for we perceive that the 
painful will not last long, but we shall obtain the good. We know 
that the King of the heavenly city has himself trodden that difficult 
path ; much more then should Christian go there, who has yielded 
himself to the King of kings. 

" Do not forget to intercede on our behalf. We know that fer- 
vent prayer avails to save many. There are a few at present return- 
ing and uniting with the congregation again. This return of the 
people to us at present is matter of astonishment ; it is like the case 
of the prodigal mentioned by Luke. And those who received the 
word at first are not faint, but they are diligent in conversing 
together, on the favour of God towards them that believe, and the 
progress of Pilgrim, though he had much to annoy him. And even 
now we are rejoicing on account of our tribulations, for these tribu- 
lations, it may be, are employed by God to urge us forward, and to 
separate us from hypocrites, for you know that there were many at 
first who pretended to submit, but only those who are set apart and 
chosen for himself and who are willing to take up the cross and to 
follow Him, remain in the church. Blessed be God, who hath 
caused us to be likeminded in going forward together, through these 
light afflictions, for the tribulations which we suffer now are not 
worthy to be compared with the glory we shall have at the appear- 
ance of our Lord Jesus Christ. 

" How much does the compassion of the Saviour console us now ! 
We are filled with wonder at the work of the Holy Spirit, for it is 
he who persuades us to increase thus in love. 

" The word is indeed true that says, I will send unto you the 
Comforter. It is expedient for you that I go away. Precious to 
us now is Jesus. He is our Rock and our Shield, our Hope, and 
our Life. 

" Whither should we go in our distress but unto Jesus, for he has 
the words of eternal life. W r e find indeed, O friend, that many are 
the adversaries here on earth. Our sovereign does not love the c true 




NATIVE CHRISTIANS. 167 

faith,' our rulers wax more oppressive, and the mass of the people 
love vanity. 

" Still we know that we must through much tribulation enter into 
the kingdom of heaven. 

" O God, do thou enable us to make the progress that Pilgrim 
made, and if thy kingdom in Madagascar is to be advanced by these 
means,* be it so, that the people condemn us guilty — He that judg- 
eth us is the Lord ; though they should cause us to be ' lost,'-f- yet 
we prefer to be lost leaning on Jesus ; and though we should even 
be put to death, yet we prefer to die, in the Lord, for we know that 
there is no condemnation to them that are in Christ Jesus ; and it is 
not the mouth of man that is to judge us in the end, but God. We 
request of you to prepare for us some books of instruction to help us 
at present, especially ' Pilgrim's Progress.' It will be useful to print 
it, for there are many encouraged by the progress of Pilgrim, and 
very many here among us wish to have it. We hoped to have it by 
Mr. Johns, but it has to come yet. Of Bibles we have very few left; 
when printed again, do make it as we requested in the letter, from 
the church. 

" And we entreat of you, beloved friends, do not forget to send us 
some means of instruction : do what you can to help the little flock 
here in Madagascar to increase their faith, their hope, and their love, 
and to be the means of their seeing the hands of all the saints beckon- 
ing to them and saying, Go forward, O friends. And we assure you, 
friends, that your labours, as missionaries, have not been at all pro- 
fitless, nor have your united prayers and preaching, especially those 
who have shed tears for us, been lost or wasted on the ground. 

a God has set apart them that love him to confess him before the 
wicked. Our word of salutation is from us all, to you and Mr. 
Ellis, to acquaint you with our condition and what it is we desire you 
should do for us, and which we have mentioned to Mr. Johns, from 
whom also of course you will hear it. 

" All of us at the capital intend sending to Tamatave yearly, to 

give you an account of our condition. intend to come, 

and whoever maybe appointed besides, if the Lord will. 

" Farewell, till we meet, whether in this life or the life to come ; 

* Referring to the oppressions and tribulations just before men- 
tioned. 

t " Lost," a term meaning lost to freedom, reduced to slavery. 



J( 



LETTER FROM RAFARAVAVY. 



still we shall not forget to pray to God, that you may yet return 
again to us here, and if we do not meet in this life, yet, through the 
mercy of God, we hope we shall meet there, and then we will tell the 
difficulties of the path, and the tribulations we had whilst still on earth. 

" Finally, brethren, pray for us, that the Lord may add to us, 
and that we may be saved from a people foolish and wicked, ' for 
all men have not faith.' 

" To Rev. J. J. Freeman" 

The following letter, written by Rafaravavy to Mr. 
Johns, and sent to him at Tamatave, at the same time 
as the two former letters, contains a valuable illustration 
of the happy influence of Divine truth in the heart, pre- 
serving the mind that is stayed on God in perfect peace. 

" Health and happiness to you, beloved friend. May you 
enjoy with your family the blessing of God, and all the mission- 
aries who have been with us, and the congregations where you dwell. 
Make our salutation to the congregations in London, for, through 
the blessing of God, we are well, and find opportunity of visiting 
and telling you our condition by means of a letter. As to things 
here and the state of our relatives, wickedness is on the increase and 
opposition too. They are now continually saying, * You will be 
arrested by the Tsi-tia-laingia.* You are not afraid of the sove- 
reign ; you are doing what she has forbidden/ And they are say- 
ing also to terrify us, c Many of you are Latsabato, — something is 
being reckoned to your account.' I answered them. What is it 
that people are seeking after, except to be latsabato ? (to get some- 
thing reckoned to their account.) This they do for the sake of ad- 
vancement in honour, and it is good ; and lest I should not attain to 
it, is my grief. I rejoice that this has happened to me. It brings 
to my remembrance Acts xiv. 22 ; 2 Tim. iii. 12. Blessed be God, 
who hath given to us access through Christ Jesus. May he enable 
me to obey the words of Jesus to his disciples, c If any one will 
come after me, let him deny himself/ &c. ' None of these things 
move me, neither count I my life dear to myself that I may finish 
my course with joy.' 

* These terms, " Tsi-tia-laingia," and " latsabato," and the allu- 
sions founded on them, are explained at the end of the letter. 



HATING FALSEHOOD. 169 

u I exhort you not to grieve, for your labour has not been in vain 
in the Lord. The number of converts is increasing. If our gospel 
be hid, it is hid to them that are lost, but it is the power of God to 
salvation to them that are saved. Therefore I take confidence. 
The power of God cannot be hindered. I rejoice in the word, 
* Have not I commanded thee ? Be strong and of good courage — 
Jehovah thy God is with thee in all thy ways.' When thou passest 
through the water, &c. Isa. xliii. 2. Jesus says, c Fear not, 1 Luke 
xii. 32. c Yea, though I walk through the valley of the shadow 
of death I will fear no evil.' < Though he slay me, yet will I trust 
in him.* ' May I be found in him, not having on my own right- 
eousness, &c. Phil. iii. 9 — 14. ' We walk by faith not by sight/ 
Happy is she that hath believed — there shall be an accomplishment 
of what is spoken. 'My soul doth magnify the Lord,' Luke i. 46. 
So said Mary, (and Rafaravavy adopted the expression as her own, 
having assumed the name of Mary.) 

" Pray for us — May God open a door for his word among us, 
2 Thess. iii. 1, 2." 

Two native terms occur in the above letter, requiring 
some little explanation : " Tsi-tia-laingia" means lite- 
rally. " not loving falsehood," i. e. hating falsehood. It 
is the name of a silver-headed spear belonging to the 
government, with the name of the queen engraven 
on it, and the word " Tsi-tia-laingia." It is carried 
by the vadintany or constables, and other officers, when 
delivering the messages of the government to the peo- 
ple. It is the sign of authority, without which, mes- 
sages, as from the sovereign, are not considered valid. 
The name is then also applied to the party carrying it, 
whether one person or several, and the name then im- 
ports, tipstaff or sheriff's officers. 

When the people taunted Rafaravavy that the " Tsi- 
tia-laingia" were coming to arrest her, and said, u Wait 
for them, they are on their way" — " Yes," she replied, 
" I am waiting — I am not running away like an evil- 

i 



170 OBTAINING HONOURS. 

doer ; but still I do not exactly see those ' not loving 
falsehood/ — (alluding to the meaning of the name) — rfor 
it appears that you are the very persons that do love 
and make falsehoods/' pointing to the charms and 
amulets on their wrists, and calling them falsehoods, as 
in Jer. x. 14 ; " His molten image is falsehood." She 
added that in her opinion, the name Tsi-tia-laingia was 
only properly applied to the sincere worshippers of the 
true God. 

" Latsabato" means " a stone or pebble cast," as into 
an urn, as a means of numbering, and it is applied to 
denote the services any one may have rendered to the 
government, and for which honours are to be bestowed 
on him. A certain amount of service being reckoned 
up and acknowledged, it is called a vato or stone, and 
that being put to a person's account, is called latsalca, — 
u cast in," and the two words being compounded into 
latsa-bato, signify both the sum total of the service, 
and the person to whose account it is rendered. It may 
be that some ten or twelve acts of service are required 
to constitute one vato, and then a person may be latsa- 
bato, one, two, three, or more, and be honoured or 
raised in rank accordingly. 

When the people said to Rafaravavy, as mentioned in 
her letter to Mr. Johns, " Many of you Christians are 
latsa-bato, things are reckoned to your account," it was 
employed in a jeering and sarcastic sense ; but to which 
she replied with much good sense and a very appro- 
priate use of the figurative expression : " Is it not the 
very custom and aim of the people to be latsa-bato, — 
to get things reckoned to their account?" so as to ob- 
tain elevation and honour. It is that also which I am 



THE SAVIOUR LOVED. 171 

seeking for, and most desirous of obtaining, and only 
fear lest, after all, I should fall short, and not obtain 
the reward. "Be faithful unto death, and I will give 
thee a crown of life." 

It may not be uninteresting to add here an extract 
from another letter, written by some other Christians in 
1837, and addressed to Mr. Johns : — 

" Through the blessing of God we have enjoyed peace and tran- 
quillity beyond our expectation, since you left us, and we have been 
able to meet together frequently for religious purposes. We do not 
forget you, our beloved friends , on these occasions ; we offer up our 
prayers to God on your behalf, and we are persuaded you also pray 
for us, 2 Thess. iii. 1 ; Col. iv. 3 ; 1 Thess. v. 25. You are con- 
stantly in our minds, day and night. How delightful it would be 
to see you once more ! Give our salutations to all that love the 
Lord Jesus Christ, and beg of them to pray for the few sheep in 
Madagascar, who are in the midst of wolves ; tell them we greatly 
value an interest in their prayers, for we believe those words of the 
Apostle James, c The effectual fervent prayer of a righteous man 
availeth much.' 

"We have great pleasure in telling you that our number has 
much increased since you left. Some who had apostatized have been 
restored, and some new ones have united with us and commenced 
learning to read. We want more Bibles, Testaments, and spelling- 
books, which we hope you will be able to send us. We are de- 
lighted with the Pilgrim's Progress ; it has been the means, through 
the blessing of God, of awakening our zeal, and stimulating us in 
our Christian course. Some have written out a copy of it for them- 
selves. We should be exceedingly glad, if it were possible, to get 
some printed copies, that we might be able to put one into the hand 
of every new convert. 

" Our beloved friend Ramamonjihasina died on his way home 
from the expedition to the north. He was a beloved brother, and 
we enjoyed frequently great pleasure in his society. Yet we must 
not grieve for him, he is now with the Saviour whom he loved. 
One of our friends was with him in his tent when he died, and asked 
him a short time before he breathed his last, whether he had any 
fear of death. He replied, w Why should I fear to die, while Jesus 

1 2 



172 TEARS OF LOVE. 

is my friend ? He hath loved me with an everlasting love, and I 
love him because he first loved me. I am persuaded he will not 
leave me now ; and I am full of joy in the thought of leaving this 
sinful world, to be for ever with my Saviour.' 

" We trust his death will stimulate us to labour in the work of 
the Lord while it is day, for we are warned by the death of our 
friends that the night cometh, when no man can work. May we 
be ready, having our loins girded about, and our lights burning, 
like men that wait for their Lor J, that we too may be admitted at 
the end of our days, into the joy of our Lord." 

In confirmation of the statement contained in the 
foregoing letter respecting this young man, it may be 
added, that it had been mentioned by some of the 
Christians who associated with him that they never 
saw him mention the name of Jesus without tears in his 
eyes. A missionary to whom this was named took 
particular notice of the circumstance in subsequent con- 
versations with him, and can bear testimony to the fact. 
One of his Christian friends asked him one day how it 
was that his tears always gushed forth when he men- 
tioned the name of Jesus ? he replied, " How can I do 
otherwise than feel wdiile I mention the name of that 
beloved Saviour who suffered and died on the cross for 
me V 

Some time after the departure from Tamatave of the 
friends who had been deputed by the Christians to meet 
Mr. Johns, he heard the mournful intelligence that the 
persecution of the Christians had recommenced, and 
had been attended with violence. He heard it acci- 
dentally at first by some persons who had just arrived 
from the capital, but as their statement was discordant 
and unconnected, he supposed that they might refer to the 
accusation laid against Rafaravavy the year preceding. 
In a few days another party arrived from the capital, and 



RENEWED PERSECUTION. 1J3 

among them some of the Christians who had witnessed 
part of the transactions before their departure ; and 
shortly afterwards a letter, from which the following ex- 
tract is taken, was received, dated the 13th of August : 

" Asl have the utmost confidence in you, I may venture, though 
at the risk of my life, to convey to you the melancholy tidings that 
fourteen of the Christians are in trouble, (live men and nine 
women ;) that they have been apprehended by the Tsitialaingia 
for their profession, and that all of them are reduced to slavery ; 
the men are sold with their wives and children, and all their pro- 
perty confiscated. The single women are sold, and their property 
confiscated. They are still in chains. It is reported that Rafa- 
ravavy, the sister of Razakamanana, is the head of the party. AVe 
have no hope of her life being spared. God alone knows what 
will be the end of this. I hope you will raise your fervent prayer 
to heaven for them and for this country." 

About the same time that this intelligence of the 
apprehension of the Christians at the capital reached 
Tamatave, it was also confidently stated that Rafara- 
vavy had been put to death. An intelligent native 
left the capital just after the events above mentioned 
had occurred, and had seen one of the Christians (Paul) 
in irons ; he reached Tamatave while Mr. Johns was 
still there, related to him the circumstances as he had 
learnt them before leaving home, and wrote from Tama- 
tave a letter to Mr. Freeman, of which the following is 
an extract : — " Some of the Christians were assembling 
secretly for worship, but have been accused ; they have 
been reduced to slavery, and one of them, Eafaravavy, 
has been put to death. Paul and his wife are among 
the number of those reduced to slavery." The state- 
ment was confirmed by the vim voce testimony of many 
other persons who came from the capital to the coast at 
the same time, and it was universally believed among 



174 TEN ACCUSED. 

natives and Europeans that Rafaravavy had been put 
to death. The event, however, proved that this was 
not the case, but, as will subsequently appear, that a 
young woman named Rasalama (and sometimes also 
called Rafaravavy), suffered death for her profession 
of Christianity. 

It appears that while our four friends were yet at 
Tamatave, visiting Mr. Johns, ten of the Christians had 
been at once accused at the capital by Rabodotafikia 
and Izafy. The former, a woman, was better acquainted 
with the Christians than the latter, as she was nearly 
related to Andrianantoandro, one of the number. The 
accusers expected to obtain a share of confiscated pro- 
perty by this affair. A friend of one of them had said 
that they were going to ruin those friends of the Eu- 
ropeans, and should get a good share of the prize. They 
laid the accusation first before the judges Rajery and 
Raintiaray, to the effect that there were ten persons 
continually doing that which the queen had prohibited, 
observing the Sabbath, meeting to pray to Jehovah 
Jesus,* and conducting themselves in a manner alto- 
gether different from that of other people, and that 
Rafaravavy was the head of the party, for they met at 
her house. The judges acquainted Ratsimanisa with 
the charge, who remarked on hearing it, " Then by 
Ratsimahamaikiat they shall die, for they despise the 
queen s law." Rafaravavy was immediately taken up, 
with Razafitsara and Ratiasoa, and the next day all the 

* A phrase the natives had acquired themselves, but which had 
not been employed by the missionaries. 

t The name of his sister. Men swear by a mother or sisteT ; 
women by a father or brother. 



COMPANIONS NOT IMPEACHED. 175 

rest of the ten accused persons, except Rasoamaka, who 
had not yet returned from Tamatave, and Rafaralahi- 
andrianisa from Vonizongo, who was saved at that 
time, chiefly because the accusers, though they knew 
him by sight, did not by name. They knew he was a 
Dekana of Andriantsimalia, and endeavoured to describe 
his person. Several of the Dekana were sent for from 
Vonizonofo, but care was taken that the one wanted 
should not make his appearance. After having failed 
to find him, the accusers being pressed to produce the 
tenth, accused one of Rafaravavy's servants, who a year 
before had accused her mistress. She confessed that 
she was a Christian, and shared the same lot with those 
who were sold into slavery, never to be redeemed. The 
ten were duly informed of the charge against them by 
the Tsitialaingia. All were not at first put in irons. 
Those who had friends to be responsible for their not 
running away, were allowed to remain at home till the 
queen should decide on their punishment. This did not 
take place for a fortnight. Rafaravavy during this 
time remained in her house at Ambatonakanga. The 
messengers of the queen came to her four times. At 
their second visit they said, " The queen is not easily 
tired in making inquiries ; she has sent us again to ask 
you, who are your companions : your accusers say 
that you are the head, and that it is you who convene 
the congregation/' She replied, " If my accusers have 
said so, you had better ask them ; they will no doubt 
tell you all that they know, why do you again ask 
me ( 

The messengers went in the same manner to 
every one of the Christians then in confinement, and 



176 FIRMNESS. 

tried to extort from them the names of their com- 
panions. Rafaravavy, and her daughter, a child about 
eleven years of age, were alone in the house when the 
Tsitialaingia, accompanied by many of the people, the 
vadintany, and the Dekana of the first officers, came. 
She had been thinking, if such an event should occur, 
what answer she ought to give, and determined with 
herself to reply in the words of Peter, Acts iv. 19, 20 : 
" Whether it be right in the sight of God, to hearken 
unto you more than unto God, judge ye ; for we can- 
not but speak the things which we have seen and 
heard." But when the officers were standing before 
her door, she hesitated; and not knowing what they 
might say, thought it wrong to fix in her mind pre- 
viously the answer she should give. The command of 
the Saviour to his disciples presented itself to her, 
" Take no thought (or be not anxious) what ye shall 
answer, for it shall be given you in that hour," &c. 
After expecting some of her friends to come to her, the 
officers entered, and said, " This only we ask of you, 
Rafaravavy : it is said that you pray again, although 
prohibited by the sovereign at Imahamasina, and for 
which crime scarcely could the people in a body prevail 
with the queen to obtain forgiveness ; it is said you do 
it again." She replied, " It is true, I do pray to that 
God who made me and the world and all things therein. 
Whatever the queen may be pleased to do with me, I 
confess I have done this." They inquired what property 
she had, and who were her companions, that they might 
tell the queen. " You must have some companions," 
said they ; " if you prayed alone, who could see you ? 
Tell, therefore, the truth, and do not deceive the 



CONFESSION. 1 77 

queen." She replied, " I have done it myself, and I 
confess it, but do not ask me to tell of my companions. 
Ask my accusers, they perhaps can tell you." " Why 
do you tell lies to the queen V said they ; " why do 
you not tell the truth ? " " I am not conscious/' she 
replied, " of any lie. God tells me to speak the truth, 
and he hates liars. I wish not to offend him. What 
lie do I tell ? " " You refuse to tell who are your 
companions." " That is not a lie," said she ; "I do 
not say I have no companions, but I tell you to ask my 
accusers who they are." " If you refuse to tell the 
queen," said they, " what you know, when she asks 
you, you are not loyal," (literally the queen is not 
sweet to you). " I do not know how you can charge 
me with that," said she, " while I confess the charge 
laid to me, and surrender myself to her, to do with 
me whatever she pleases." " Let us go," said, they; 
" there is no reasoning with these obstinate people." 

The next day they came the third time, and said they 
were sent again by the queen, to ask her the names of 
her companions, adding, u The queen knows as well as 
you do who they are, but she wishes to give you the 
opportunity of telling the whole truth." " Have not the 
accusers told you already?" said she; "and you say 
the queen knows as well as I do, why then do you ask 
me again?" "You are indeed," said they, "exceed- 
ingly obstinate, you will not say who were your com- 
panions, nor where you met to pray ; Razafitsara told 
us that you were her companion, and you pretend not 
to remember or know any of your companions. We 
shall fetch Razafitsara here to face you." On her being 
brought, Rafaravavy said, '.' Wc have prayed together, 

i 5 



178 NAMES OF THE ACCUSED. 

and we do not deny it." " Where then did you pray?" 
said they. u We prayed in this house," said the two 
women, " and in the house of Razafitsara, and in many 
other places ; indeed, wherever we went we endea- 
voured to remember God, and prayed to him to forgive 
us, and to do us good." Have you not prayed on 
Ankatso ? " said they (the name of the mountain where 
they often met). " Yes," said the women, " but not 
there only, but, as we told you, wherever we went and 
remembered God, in the house or out of it, in town, in 
the country, or on the mountains." The messengers 
then went to the others who were in confinement. 
Rasalama, when questioned, and deceitfully told that 
all the rest had informed of her companions, was in- 
duced to believe that the others had given in the names 
of the Christians, and was influenced by this to mention 
seven who had not as yet been impeached, viz., 

Raintsiheva, usually called Paul, 

Andrianomanana, usually called Simeon, 

Andrianiman ana, 

Andrianantoandro, 

Ramanana, 

Raivo, and 

Raminahy. 
These were immediately apprehended and confined. 
This happened about a week after the first party had 
been put into confinement. 

The messengers of the government came the fourth 
time to Rafaravavy, and pressed on her the same ques- 
tions as before, and received similar replies. The whole 
was now laid before the queen. The answer that Paul 
had given, when the officers came to apprehend him, 



PRAYER OF A NATIVE. 1?9 

was so just, that even the queen and her advisers were 
placed in difficulty how to find him guilty, with any 
show of justice. He said, " I have certainly prayed to 
that God who created me, and has supported me, and 
who made all things, and is himself the fountain of 
all good, to make me a good man. I prayed that he 
would bless the queen, give her real happiness in this 
world, and that which is to come. I asked him to bless 
the officers and judges, and all the people, and to make 
them good, so that there might be no more c jiolahy 
and mpandaingia,' highwaymen and liars, in the coun- 
try, and that God would make all the people wise 
and good." Some among the messengers whispered 
to one another, they saw no harm in all that, for it 
was good. It seems that what Paul said at the time 
had some effect on the minds of some of the principal 
officers, for when a consultation was afterwards held at 
the house of the chief officer, as to what should be done 
with them, one of them (Rainingitabe) brought forward 
this answer of Paul in defence of the Christians, and 
said, " Let us do nothing rashly, lest we should advise 
the queen to shed innocent blood. It is an affair of im- 
portance. Let us discuss the matter gravely, what is 
their guilt V The officer replied, " They pray to many 
gods, to Jehovah, to Jesus, to Christ, &c." The other 
replied, " But are not these perhaps different names for 
one God ? just as it is with us, we pray to Andriama- 
nitra, Zanahary, Andriananahary, and Tompo ny ny 
aina, Sec." The other officer could only answer that 
" The queen has forbidden any to pray to Jehovah, and 
they have done it, and having thus despised the com- 
mand of the queen, they are guilty." 



180 EXPECTATION OF 

The government was a fortnight considering what 
punishment to inflict upon the accused. On the four- 
teenth day of their confinement, the people in the mar- 
ket were summoned, and received a message from the 
queen to go and seize the property of Bafaravavy for 
themselves. She herself knew nothing of the order 
having been given, till some of the people came rushing 
into her house almost out of breath, and, without cere- 
mony, began at once to seize and carry away whatever 
property they could lay their hands on. In a few 
moments the house was filled with people, and every- 
thing she possessed was carried off, and the house itself 
pulled to pieces, and its materials carried away. She 
was then ordered to follow four of the Tsiarondahy, the 
class employed in putting criminals to death. She 
asked where they were going to take her ? They re- 
plied, " The queen knows what to do with you. The 
way we go you are to follow. ,, She obeyed the order, 
and followed. They took her along the road in which 
criminals are usually conducted for execution, at Am- 
bohipotsy. She had then no expectation of her life 
being spared, but concluded they had orders to put her 
to death forthwith. The fear of death had however 
left her. Isaiah xli. 10, and xliii. 1 and 2, yielded her 
much support. The prayer of Stephen, " Lord Jesus, 
receive my spirit," was frequently repeated by her on 
the way. She now says, in the recollection of that 
eventful moment, that she felt as if she had done with 
earth, and wished her spirit to be out of the body. 

One young man, a beloved Christian, followed her up 
to town, and when her conductors were turning to the 
side-path at Andohalo that leads to Ambohipotsy she 



SUFFERING DEATH. 181 

had an opportunity of saying to him, privately, " Go 
with me, and see my end, and hear my last words ; for 
if I shall find by experience the strength of Christ suf- 
ficient for my support, and am enabled to bear testi- 
mony to it, in my last moments, as I have enjoyed it 
hitherto, it may tend to encourage our friends who 
may be called to follow my steps/' He replied, " I 
shall not leave you, dear sister ; go on, and cleave to 
Him on whom you have built your hope." A near re- 
lative and two other Christians followed her, and gave 
her similar advice. One of them told her before leav- 
ing the house, " Fear not, beloved sister ; though there 
may be afflictions here, there is rest in heaven." They 
presently left the path, and entered the house of a De- 
kana of Rainiharo, where exceedingly heavy irons were 
put on her.* One of the men present said to the smith 
who was fastening them on, " Do not put them too 
fast, it will be difficult to take them off; nor, indeed, is 
it necessary, she is to be put to death to-morrow morn- 
ing at cock-crow/' 

It was afterwards found that the order had been is- 
sued by the queen to put her to death at the time men- 
tioned, before daylight the next morning ; a still and 
solemn hour, often chosen for putting criminals to 
death. It occurred, however, that that very night, 
during which our friend Rafaravavy, with the feelings 
of a martyr, was expecting death in a few hours, — that 
night a fire burst out in^ the capital, burnt down many 
houses, and created so much confusion, that the orders 
of the queen were left in abeyance for the time. 

* These irons are called "Be rano maso," signifying k many 
tears.'' 



182 PRESERVATION. 

The fire caused a good deal of remark at the capital ; 
many who had some knowledge of the scriptures said it 
seemed like a judgment from heaven for acting as they 
had done with the people of God. The morning was 
dark and cloudy ; innumerable small sparks of fire came 
over the court-yard, which created great terror in the 
minds of those that saw them, and it is supposed had 
some influence on the mind of the queen, easily affected 
by superstitious alarms, in saving the life of Rafaravavy. 
The chief officer had given a general order to those under 
him, on seeing the confusion occasioned by the fire, to 
suspend for the present all government service. This 
was done without any reference to Rafaravavy. But 
the executioners, who had received their orders pre- 
viously to put her to death, could not, or would not 
execute the sentence now until they received fresh in- 
structions, and so her life was saved on that occasion. 
One of the natives afterwards remarked, " God is indeed 
the sovereign of life. Twice has the queen given orders 
to the executioners to put Rafaravavy to death, but 
God has prevented it ; at first, he caused them to delay 
the execution, by the fire that burnt down part of the 
town, and at another time, by causing her to know the 
design of the queen in time to effect her escape ; and 
yet I never knew," said the native making the observa- 
tion, " a single instance besides, in which execution has 
been delayed beyond the time fixed on by the queen, 
when once the executioner had received his orders." 

The day Rafaravavy was taken up to town, with the 
expectation of being put to death, the other Christian 
prisoners were taken to Ambatonafandrana, and divided 
among the officers. Eleven of them were taken to the 




STUBBORNNESS. 183 

house of one of the Dekanas of Rainiharo. Soldiers 
guarded them night and day. Paul was put in a 
separate house, and placed in irons, and was kept so for 
a month, as they considered him and Rafaravavy the 
leaders of the little band. His life was in great danger, 
and he had himself little hope of being spared. The 
officers frequently said, "Do you see that foolish old 
man ? he is the leader of these young people. They 
would have never so daringly opposed the words of the 
queen, had they not been urged on by some one like 
this man." 

The chief officers and judges, and many of the peo- 
ple, were collected at Ambatonafandrana to hear the mes- 
sage of the queen, which was delivered by Raimbozaka, 
Rajery, and Rabehaja, and which was as follows: — 
" It is announced to you, people," saith the queen, 
" these are stubborn persons persisting in doing what is 
forbidden, and the punishment of their own deeds is in- 
flicted upon them.* This I have decided to do with 
them : I will reduce them to perpetual slavery, so that 
their friends shall never be allowed to redeem them ; 
they shall die in slavery ; they have paid no regard to 
my commands, and have attempted to disannul my 
established law given you at Imahamasina. I tell you 
this that you may all hear what they have done ; and 
I announce to the public that I asked them till I was 
tired, to tell me their leaders and their comrades, and 
the houses where they met to pray ; they have refused 

* "Stubborn," or obstinate. "Of this I had no doubt," said 
Pliny in his letter to the Emperor Trajan, " whatever was the na- 
ture of their religion, that a sullen and inflexible obstinacy called 
for the vengeance of the magistrate." 



184 



RASALAMA 



to tell me, for their comrades are dearer to them than I 
am, and therefore, though I have decided to inflict this 
punishment upon them for their transgression, yet if I 
find out at some future time that they have com- 
panions, and that they have assembled in private 
houses, I will put them to death whenever they are ac- 
cused. And are you not grieved, people, that they 
pay more regard to the white people the other side the 
water than to my words ? for they consider my words as 
nothing, though they are natives of this country." The 
people replied : " As to this people, it is not you, Ma- 
dam, but we who are grieved : may you reach to an old 
age, not suffering affliction. Madam, you have now 
decided what punishment to inflict upon them ; as for 
us, we would say, let them all be put to death, for 
what loss would it be to Imerina ? they are not so 
many as to be equivalent to those born in a single 
night ! " 

Rasalama was among the ten confined in the house 
of Ramiandravola, a Dekana of Rainiharo, a man pro- 
verbially savage and cruel. A relation of hers told 
her she was astonished that she had accused her 
brethren and sisters, since nothing had been previously 
known to the government respecting Paul, Simeon, 
Andrianantoandro, Andrianimanana, Ramanana, Raivo, 
and Raminahy, till she had disclosed their names. She 
was deeply grieved when she heard this, as it showed 
she had been most unintentionally the cause of betraying 
her friends. She was overheard, during the time she 
was under confinement, to express her astonishment that 
the people of God should be treated in such a manner. 
" Men," said she, "that have neither excited rebellion, 



ACCUSED. 185 

nor stolen the property of any, nor spoken ill of cany, yet 
all their property is confiscated, and they themselves 
reduced to perpetual slavery : I would advise the per- 
secutors to think a little of what they are doing, lest 
they bring on themselves the wrath of God. When the 
Tsitialaingia came to my house," she added, with extra- 
ordinary warmth of feeling, " I was not afraid, but ra- 
ther rejoiced that I was counted worthy to suffer afflic- 
tion for believing in Jesus ; I had hope of the life in 
heaven." The wife of Ramiandravola, her master, heard 
the remarks and told her husband, who immediately 
communicated it to Rainiharo. The latter praised him 
for his fidelity and diligence, and ordered him to put 
heavy irons on Rasalama. A messenger was also sent 
to acquaint the judges with what she had said. 

On the return of the messenger, she inquired of him 
what message he had taken. " Only your words," said 
he, "that you rejoiced when you saw the Tsitialaingia 
come to you." " Why," rejoined Rasalama, " when 
I said much did you report little ? The net is spread, 
but the bird may escape. It was I," added she, " that 
gave the names of Raintsiheva and others as our asso- 
ciates, that it might be for their honour and happiness. 
No one else raised them to honour, and I did." She was 
now put in heavy irons and beaten, but continued sing- 
ing hymns. " My life," said she, " shall go for my 
companions. You say Rafaravavy will be put to death; 
but no, she will not die, I shall be killed instead of 
her !" Such a spirit and such remarks in Madagascar 
were sufficient to lead to her condemnation and death. 

Such was her excitement of mind amidst an enfeebled 
state of body produced by severe beating and excruci- 



186 RASALAMAS 

ating pain, that she perhaps said some few things unad- 
visedly, and led some of her friends to think that for a 
day or two there was a slight degree of incoherence 
about her. But she was perfectly calm and tranquil 
before death. 

Ramiandravola had said to her, w T hen the heavy irons 
were ordered to he placed on her, " I know you are a 
relative of mine, and that we share the same family 
grave, still, if you are found doing what the queen con- 
demns, I renounce all acquaintance with you. I have 
nothing whatever to dread but Ranavalona the queen, 
and Rainiharo ; what they love I love, what is sweet to 
them is sweet to me, and although a dog should be cut 
to pieces over my head, # if that would please them, it 
would please me." " That is a strong expression to 
use," said Rasalama, " and ought to awaken some re- 
flection ; you say you would delight to submit to the 
greatest possible indignity, even that a dog should be 
cut to pieces over you, if the queen desired it — and all 
this out of love to the sovereign. That devotion to the 
queen ought to make you reflect a little" — meaning, if 
so much is due to an earthly sovereign, is no obedience 
to be paid to the authority of the Supreme Lord of all ? 
— should not his servants be willing to suffer in his 
cause and cheerfully endure all that he may impose on 
them? 

Many of the people attributed her firmness, and the 
remarks she continued to make, to the influence of some 
secret witchcraft which they believed had been employed 
over her by means of the missionaries. " Dreadfully 

* A common practice in cases of persons put to death on any charge 
of sorcery, and a mark of extreme contempt and abhorrence. 




CONDEMNATION. 18J 

powerful indeed," said they, "must those ( c ody') 
charms be, which can induce her to keep on talking in 
this way even to the very last ! " 

She was now taken from the house of Ramiandravola, 
and ordered for execution the next morning. She was 
put that afternoon into irons of a peculiar construction, 
not intended so much for the security of the prisoner as 
for cruel punishment. The irons consist of rings and 
bars, and are so fastened around the feet, hands, knees, 
and neck, as to confine the whole body in an excruciat- 
ingly painful position, forcing the extremities together, 
as if the sufferer were packed into a small case. These 
irons are called " ornby fohy" " the shortened bullock," 
from the mode in which the natives are accustomed to 
tie the animal by drawing the fore and hind feet together 
in one knot. 

Being led to the place of execution next morning, she 
expressed her joy that she had received the knowledge of 
the truth, and continued singing hymns on the way. 
Passing by Mr. Griffiths' chapel, where she had been 
baptized, she exclaimed, " There I heard the words of 
the Saviour \" On reaching the fatal spot, she requested 
permission to kneel down and pray ; her request was 
granted ; she calmly knelt down, committed her spirit 
into the hands of the Redeemer, and in that attitude was 
speared to death, the executioners, three or four in num- 
ber, standing behind and by the side of her, and striking 
her through the ribs and the heart. * The pain would 
be momentary, the release triumphant, and the bliss that 
followed immortal. Her body was left to be devoured 
by the wild dogs that frequent all places in Madagascar 

• See the vignette, title page. 



188 



MARTYRDOM. 



where criminals suffer. When Rafaravavy and a friend 
went some time afterwards to the exaot spot where she 
was killed, they could find only a few bones lying about, 
where they had been scattered by the dogs. 

The name " Rasalama" is formed of the well-known 
oriental word " Salama," " peace," " health," " hap- 
piness," and the usual Malagasy affix to proper names, 
" Ra." Though a sufferer and a martyr, she realized 
all that the name imported. She found "peace in be- 
lieving" She was sustained by the smiles of the Sa- 
viour, and enjoyed the fulfilment of his promise, "In 
me ye shall h^ye peace." 

Some said, when she was led forth to death, " Where 
is the God she prays to, that he does not save her now?" 
Others were touched with pity, and could not see for 
what crime these Christians were put to death. 

He who enrolled with honour the name of Antipas as 
his " faithful martyr" at Pergamos, has, in his provi- 
dence, now enrolled the name of " Rasalama" as the 
proto-martyr of Madagascar ; and long will that name 
continue embalmed with fragrancy in the memory of 
those who love the Saviour's cause. 

Few of the Christians, if any, except one young man 
named Rafaralahy, ventured to the spot while she was 
put to death. He did, and was deeply affected with 
the scene. He saw her calmness, and returned from 
the spectacle a martyr in spirit. " If," said he, " I 
might die so tranquil and happy a death, I would not 
be unwilling to die for the Saviour too." The event will 
show that he was ere long put to the awful test. 



SLAVERY. 189 



CHAPTER VIII. 

From the Martyrdom of Rasalama, 1837> to that of Rafaralahy in 
1838. 

About a week after Rasalama's death, the rest of the 
accused party were divided as slaves among the first 
officers ; Rainiharo took Andrianantoandro and his wife 
and child, Ramanana, Ratiasoa, Ranome, Ratsarahomba 
(David), Andrianimanana, and Simeon : Rainingitabe 
took Raminahy ; Andriantsalama had Raivo and Ra- 
fara ; Ratsimanisa had Razafy and Razafitsara. Paul 
remained still in irons, and two soldiers were guarding 
him ; and although Razafy, Paul's wife, had not been 
accused, but was reduced to slavery because she was 
the wife of one deemed guilty, she was treated by Ratsi- 
manisa as one of the party. When her master was asked 
why she was put in irons, since her husband only had 
been found guilty, " Oh," said he, with a sneer, " her 
very appearance tells us she is one of them/' That she 
really was there can be no question, but she had escaped 
the notice of the accuser in the first instance, and the 
evidence appealed to, that her dejected looks were 
against her, would not quite have satisfied a lover of 
impartial justice. 

Rasoamaka (Joseph) and Ramanisa reached the capi- 
tal on their return home from Tamatavein a few days after 
the above-mentioned division of the Christians among 
the officers had taken place. They heard of this fresh 
burst of persecution while on their way up from the coast, 
when about forty miles from home. They heard also 



190 WARRANT OF 

that their own names had been given in amongst their 
friends as guilty. They hesited whether to attempt ef- 
fecting their escape, or to proceed home and surrender 
themselves to the government, and bear the persecution 
in common with their friends. After much deliberation 
and prayer, they came to the decision that it was their 
duty to proceed home and impeach themselves to the 
government, for " God," said they, " may make us use- 
ful to some of our fellow-slaves ; perhaps we may be 
instruments in bringing some of them to Jesus ; there 
is every probability that our lives will be spared, 
though we may suffer perpetual slavery ; and perhaps 
these afflictions are among the things which God has 
appointed to make us fit for heaven ! " They arrived 
among their friends on the 13th of August, and on the 
15th were apprehended by the Vadintany and the De- 
kana of the first officers. 

There is somewhat curious in the native mode of pro- 
ceeding in such cases. The following is introduced as 
an illustration of the manner of apprehending a pri- 
soner and serving a warrant of distress. On entering 
the house of Rasoamaka (Joseph), the officer of justice, 
addressing him, said, " May we be excused by the 
ground under our feet, and the village within which we 
stand, and all the roofs of the houses around us. May 
we be excused by the father and mother, and by all 
the relations of the party who are not guilty ; to you 
all we have no message ; our business is with you 
alone, Rasoamaka, for it is said you still keep the 
book and make prayers, which ' I do not suffer to be 
done in my country/ says the queen, ' and which I 
have prohibited and made a law against/ The people, 



APPREHENSION. 191 

moreover, paid a bullock and a dollar as a fine for 
what they had done, and as a pledge that such a thing 
should not be done again ; and now there are some so 
daring as to throw down the orim-bato* (fixed stone) 
raised up at that time. ' I detest that,' says the queen ; 
c and whoever is born even of parents that have done 
good in my kingdom, or are even nearly related to me, 
if they transgress my laws, I detest their deeds/ saith 
the queen, c for they seek that which desecrates me ; 
they are like those who destroy the nest of the taka- 
tra,i and thereby are seized with leprosy. I,' saith 
the queen, 'am the just balance, and will equalize 
Imerina : the way the hands go, shall the feet follow ; 
let his wife and children be sold, and everything in and 
out of the house belonging to Rasoamaka, even to a 
white bead, or a piece of black cord, let all be confis- 
cated, and let his relations be careful that they do not 
claim anything of his property. We advise you to ad- 
monish your son to conceal nothing from the queen. 
He is young and may be tempted to conceal part of his 
property ; be careful to keep nothing of his with you ; 
if discovered, all your property will be confiscated just 
as his/ says the queen." 

In a few days after the property had been confiscated, 
Joseph and Ramanisa, and their wives, were taken to 
Ambatonafandrana to be valued ; their wives were re- 
deemable, but they were not. The men were valued at 
seven dollars each, the wives at sixteen each. The dis- 
proportion was in consequence of the officers having to 
pay for the men, while the relations had to pay for the 

* A figurative expression to denote transgressing the established 
law. 

t A native bird. 



192 CHRISTIAN SLAVES. 

women, if they redeemed them, which it was very pro- 
bable they would. A portion of the money goes to the 
queen, a portion to the judges, officers, vadintany, and 
accusers. The portion adjudged to the woman who had 
accused them at first, and who induced the man to unite 
with her in the accusation, was but six dollars in all, 
though she had expected much more. According to 
the customs of the country, there is a portion of such 
money usually divided among those who are eye-wit- 
nesses of such proceedings; and generally there are 
many beggars asking a trifle ; but, as was remarked by 
one who saw and knew this case well, though it is 
always difficult to supply even the tenth part of the 
beggars with the smallest pieces of money, none came to 
ask on this occasion, nor even ventured near the place 
where the money was divided, excepting a few of the 
most worthless in the community. 

About a fortnight after this, Paul was released from 
his irons, and taken by Rainiharo, the chief officer, into 
his service, to be employed along with those of the 
party whom he had already taken. There were now 
five Christians working together as slaves in the same 
field, and were at first treated with much cruelty. 
After working hard all day, they were put in heavy 
irons for the night. Paul, though extremely weak in 
body, completed his daily labour in the same manner 
as the rest, and contributed not a little to support 
and comfort his four brethren, companions in tribu- 
lation. He frequently repeated to them the forty- 
sixth Psalm, which he had committed to memory. 
Two houses were appointed between them, without 
other inmates, for their residence, in the village near 
which they worked, and this gave them an oppor- 



NO LENIENCY. 193 

tunity of meeting at midnight for prayer and reading 
the Scriptures. Paul had a small copy of the Psalter 
with him, another had a copy of Dr. Russell's Cate- 
chism, and the others had a copy each of the tract on 
the Resurrection. The weekly portion of rice given 
them by their owner was small, not, indeed, more than 
sufficient for two days; and had it not been for the 
liberality of their Christian friends, they would have 
been nearly starved to death. These did all they could 
to alleviate their sorrows and to supply their wants. 

Joseph and Ramanisa were also given to Rainiharo, 
but he transferred them to Ramiandravola, the fa- 
vourite dekana already mentioned, and to whom he 
seems to have been attached for his sternness and strict- 
ness with those under him. This man treated them 
with the utmost severity. The evening they went to 
him he called them to his house, and told them they 
were now his slaves, and that he wished to know whe- 
ther they desired to remain with him and do the work 
assigned them, or whether they would prefer being sold 
in the market to another master. " I do not wish to 
deceive you," said he, " the work here with me is very 
hard, and I do not play with my slaves ; if flogging 
and cruel treatment alone will compel them to do their 
work, I shall not neglect these means. However, I 
give you your choice, whether to remain with me or to 
be sold in the market to-morrow. I warn you not to 
expect to be sold to any of your friends, by whom you 
may be treated kindly and not compelled to labour, as 
other slaves. Were you sold in the markets twenty 
times, it can only be to those who will promise to make 

K 



194 



NO CHOICE. 



you work to the utmost of your power. You have 
transgressed the law of the queen, and have deserved to 
be put to death, and would have been eaten up by the 
dogs before this, had the queen not been a merciful 
sovereign. A proclamation is, therefore, made in all 
the markets that you are guilty, and that you are con- 
demned to slavery and to hard labour as long as you live. 
As for any hope of running away, it is out of your 
power ; to what part of the island could you run where 
you would not be caught? You see that those who 
were born in the farthest parts of the island are caught 
and brought up here to be sold. How, then, could you 
entertain any hope of making your escape ? " 

His aim in giving them this choice was to find some 
occasion to give them a severe flogging at once, for had 
they said they preferred to be sold rather than remain 
with him, they would have been immediately flogged. 
He had no authority to sell them ; they were only 
given him for a time by Rainiharo, and that, because 
the latter knew that he was a fit instrument to render 
the lives of these young men as bitter as possible. The 
two Christians, being aware of his design, replied in 
the following manner: — " May the queen long live; 
may you, sir, advance in honour. As for any hope of 
running away, we can have none ; for where could we 
run, and the government not find us ? If we had any in- 
tention of running away, it is not likely we should have 
returned home of our own accord from the coast, and 
given ourselves up to the government. And as to our 
choosing whom we shall serve, we have no choice in 
hat affair ; but we are bound to serve that master to 



SEVERITY. 195 

whom we are given by the government, and we hope 
you will not find us idle in your service, nor unworthy 
of your confidence." He then sent them to work in his 
rice-ground at his country village. After working 
there a few weeks, he found that, so far from being 
idle, they were completing their task even before his 
other servants, and accordingly he made them the 
overseers of all his slaves, with the hope of finding 
some occasion to flog them, which he seemed very 
anxious to do. Severity, he knew, would gratify 
Rainiharo and the queen, but he did not like to use it 
without some excuse. He now found what he wished, 
for when any of his slaves neglected their work, he 
would not punish them, but the overseers, saying, 
" You are the responsible party, and it is owning to 
your mildness and want of severity that the work is 
not done. Do you not know that the queen and Eaini- 
haro do not approve of the officers and overseers being so 
mild ? I will show you how to treat those placed under 
you. Do with them in this manner," — and with the ex- 
pression, he flogged them till the whip cut into the flesh. 
While flogging one of them, on one occasion, a severe 
pain suddenly seized his hand and his side, which con- 
tinued for some weeks. He attributed the pain to 
some powerful " ody," or charm, which the young man, 
he supposed, had obtained from the missionaries. This 
pain prevented his attendance on business, and he re- 
moved, privately and in the night, by order of the 
divination. Shortly after coming to his village, the 
rainy season commenced, attended with thunder. As 
the houses are frequently struck with lightning, he fan- 

" k 2 



196 sword versus lightning. 

cied himself not altogether secure from danger, and ac- 
cordingly called for his sword and placed it before him, 
supposing that the thunderbolt would be afraid to ap- 
proach it. It so happened, however, that almost as 
soon as the sword was placed on the spot, the house 
was struck by the electric fluid, and he himself, though 
not seriously injured, was struck down and remained 
insensible for some time. The next day he called Jo- 
seph to him, and ordered him to go to the market to 
purchase some meat, as some of his friends were coming 
to congratulate him on the narrow escape he had had 
the evening before. He charged Joseph to buy the 
meat, but to send it home by another slave, whom he 
was to find in the market. Joseph went, made the 
purchase, and searched in vain for the slave who was to 
carry it home ; and at last, net finding him, took it 
home himself, lest his master and his guests should be 
disappointed, and then the vengeance should fall upon 
him. He therefore ran home with it with great speed, 
but instead of being commended by his master for his 
attention, was asked, with an angry tone, why he had 
not sent the meat by the slave, as he had been ordered ? 
Joseph told him the simple fact of the ease. " Now," 
said his master, " I plainly see that you are a sorcerer, 
as I suspected. You have sought to kill me. When 
I flogged Ramanisa the other day, I was taken ill im- 
mediately ; and when you failed to destroy me at that 
time by your sorcery, you used your charms to draw 
down the thunderbolt, and had I not been of ' good 
fate' (tsara vintana), I should then have been killed. 
After failing in that attempt, you now devise to put 



TANGENA. 197 

your charms into my meat to destroy me," — and taking 
hold of a piece of cord, he tied him up and flogged him 
most severely. The officer's mother who stood by felt 
for the sufferer, and begged her son to cease, and at last 
took him by his arm ; the enraged son struck the old 
woman down to the ground, by which a severe wound 
was inflicted on her forehead. His wife then inter- 
fered, but was treated in the same manner as the mother, 
and one of her fingers was put out of joint. Their in- 
terference, in fact, rather increased than alleviated Jo- 
seph's punishment. 

He then asked permission of Rainiharo to administer 
to both the young men the ordeal of tangena, but was 
refused on the ground that they were still his (Raini- 
haro's) servants; and they were thus exempted from 
an ordeal which, at the instigation of such a monster, 
and under such circumstances, would no doubt have 
been so administered as to prove necessarily fatal. 

After David and Simeon had been working at Raini- 
haro's rice- ground for three months, they were removed 
by him and appointed to attend upon his son ; but as 
he could not think of placing any one with the youth 
unless he had been proved free from witchcraft by the 
tangena, they were both summoned to undergo the test. 
They were asked, as a matter of form, whether they 
would prefer being sold far away from home, or taking 
the tangena. They replied that if their master were in 
earnest in offering them an option in the case, they 
would far rather be sold into any part of the country 
than take the ordeal. The servant who had the com- 
mand over them said, " If that be your choice, I fear 
you are guilty. Why should an innocent person dread 



198 TANGENA GIVEN TO SIMEON AND DAVID. 

the test?" Nor durst they venture to explain their 
real reason for wishing to be exempted from it. 

The mpanozondoha, or administrator, arrived at the 
village early in the morning. Simeon and David were 
now separated and placed in different houses. A quan- 
tity of boiled rice was given to each, then the three 
pieces of the skin of a fowl to be swallowed, and a fur- 
ther spoonful of rice. The tangena was then prepared 
by a little of the nut being scraped into some juice of a 
banana ; and the administrator commenced denouncing 
his curses, calling upon the tangena to kill the victim 
if he were guilty of witchcraft, or possessed any ody, 
charms, &c, and at last gave him the poisonous cup to 
drink. He then placed his hands upon their heads and 
began repeating the usual formula of curses. A very 
brief form was repeated over Simeon, and copious 
draughts of warm water having been given him and 
produced their effect, he was speedily pronounced inno- 
cent. A long time was occupied in denouncing the 
curses on David, after the skin had been swallowed, and 
before the tepid draught was given. He drank up- 
wards of four or five gallons of water, and was occupied 
above six hours in this part of the ceremony, but with- 
out the due effect.* His strength began to fail him, 
and excruciating pains came over him. He thought 
death was at hand, and inwardly cried to God to receive 

* It is affirmed by some, that if the administrator ivishes the 
party to be found innocent, he abbreviates the formulary of curses, 
so that the water may be given as soon as possible. During delay 
in other cases, it may be that the process of digestion commences, 
and the ejection of the bits of skin becomes the more difficult or im- 
practicable. This opens the whole process to bribery and partiality. 



RAFARAVAVY IN IRONS. 199 

his departing spirit. Several of his friends came to bid 
him farewell. The man who had charge of them was 
about sending to Rainiharo to say that David was 
proved guilty, but the servant by whom he intended 
to send the message had already set out, and this cir- 
cumstance saved his life at the time. 

During the night some cf his friends prevailed on 
the person in charge of David to allow him a second 
trial, before sending word to his master that he was 
guilty. This was done two days afterwards, when the 
process was speedily completed, and he was pronounced 
innocent. His health, however, was much affected. 
He remained enfeebled several months, and his sight 
was impaired ; nor has he even yet entirely recovered 
from the effects of so fearful an ordeal. 

Rafaravavy was still in heavy irons, guarded by five 
soldiers night and day, and every moment expecting to 
hear the footsteps of the executioners. On one occasion 
she felt assured the hour of her departure had arrived ; 
one of the five soldiers, who was in the habit of fre- 
quently running from his post, to the great dissatisfaction 
of his companions, came almost out of breath to the 
house where she was confined, and told her that there 
was some person to be put to death that day, for the 
people were now boiling water at Ambohipotsy. She 
inquired who he thought it was, and he told her that 
though he did not know, the people said it must be 
herself. In the course of a few minutes it happened 
that four of the Tsiarondahy, already mentioned as the 
class employed in executing criminals, came to see that 
the guard were on duty. The guards themselves had 
now no doubt they were coming for her, and began to 



200 CASE PIOPELESS. 

prepare to take off her irons, &c. She commended 
herself to the Redeemer, and thought that in a short 
time her sufferings would terminate, and she should 
be present with the Lord. The promise in Isaiah came 
to her mind, " Fear not, I am with thee/' &c., and she 
felt no fear at the time. The event proved, however, 
that it was another party about to be put to death ; and 
it was by mere accident that the four Tsiarondahy 
came at that moment. 

Her Christian friends did all they could during the 
whole time of her confinement to alleviate her suffer- 
ings, by visiting her as often as they durst, and espe- 
cially Joseph, Paul, Ramanisa, and Rafaralahy, who 
proved to be the next martyr. They took with them a 
Bible, or Testament, or Tract, and as the guards, per- 
haps, supposed them to be her relations, they would re- 
main outside the house for an hour or two and allow 
them to remain with her. Their lamba, or long native 
robe, was very convenient for concealing any book they 
happened to have, and which they managed to read in 
a low tone, so that strangers could scarcely discover 
what they were doing, but would be rather led to con- 
clude they were hanging their heads down with grief on 
account of their suffering friend. To find her sustain- 
ing her afflictions so cheerfully, contributed not a little 
to encourage them. She remained in irons upwards of 
five months. Her father and relations (except those of 
them who were Christians) seldom came near her. 
Her father, though extremely fond of her, and a man 
of great influence with the three head officers, was con- 
vinced he could do nothing for her, and therefore gave 
up the case as hopeless. It is generally believed that 



CONVERSATION. 201 

the regard which those three officers entertained for 
him had hitherto saved her life. During this time she 
had opportunities of speaking to many of her visitors 
respecting the love of the Saviour. She had a long 
conversation on one occasion with a woman high in 
rank and influence, who commenced the conversation 
by advising her to act the part of a wise woman and not 
be so foolish again, since the queen had no wish to put 
her to death unless she persevered in this folly. Rafar- 
avavy replied ; " Yes, I would willingly leave all my 
folly ; this imprisonment and these afflictions are warn- 
ings to me, and if I still remain unw T ise I am wretched 
indeed. The Lord has been very merciful to me and 
not destroyed me in my sin." The conversation was 
sustained for some time in an obscure kind of way, for 
Rafaravavy by using the native word ny tompo^ which 
literally means lord, sovereign, master, (and by which 
she intended the Lord Jehovah,) her visitor supposed 
her to mean only the queen. She then told her in plain 
language, and her friend understood it, and could not 
object to praying to God, but thought, as the queen 
had forbidden it, they should do it so secretly as not to 
be found out. 

One of her guards asked her one day, " What is it 
you were taken up for?" "For religious worship." 
" What did you say when you were first taken up ? 
did you confess your crime or did you deny it ?" " How 
could I deny a thing that I had done ?" said she. 
" And are you not sorry now that you have brought 
such trouble on yourself?" " How can I be sorry for 
praying for the pardon of my sins," replied Rafaravavy, 

k 5 



202 HOPEFUL CONVERSATION. 

" and asking God to bless me and make me for ever 
happy ? are not all men seeking for happiness and 
riches in the way in which they think they can obtain 
them ? so do I by praying to God : I seek them ac- 
cording to the word of God, for this alone teaches us 
how to obtain blessings." " That," said he, " is true ; 
I read a little of it before the queen suppressed it, and 
had she not suppressed it, nearly all the people would 
have received it by this time. I remember reading, 
c Then shall the dust return to the earth as it was, and 
the spirit unto God that gave it/ " Eccles. xii. 7- Ra- 
faravavy gave him a history of the creation of man, his 
happiness while innocent, his fall, and particularly his 
recovery through Christ. This made a deep impression 
on his mind. He left her, saying, " May God bless 
you and release you from this confinement so that I 
may visit you and hear more of this delightful truth." 
" I am delighted," said she, " to hear you say so, and 
to find you willing to listen to these truths, and de- 
sirous of an interest in them. I shall rejoice to tell 
you all I know concerning them. I firmly believe 
there is a world after this, and if I did not, I should be 
the most miserable of beings. It is this which enables 
me to bear all these afflictions with cheerfulness. My 
father and mother, and relations, as you know, have 
forsaken me, but I have a Father in heaven who can 
make up the loss." 

About the expiration of the five months during 
which she had now been confined, the season of the 
great festival on the commemoration of the new year 
arrived, and as she had been kept all this time in the 



ANOTHER MARTYRDOM. 203 

residence of a dekana of Rainiharo, he petitioned to 
have her removed to some other house during the fes- 
tivities. Rainiharo told the queen, and in a few days 
an order was given to take her to Ambatonafandrana, 
and sell her into perpetual slavery, as the rest had been. 
She was actually taken to the market, but no one was 
allowed to buy her excepting Rainiharo. She was 
taken there merely as a mark of public disgrace. 
Rainiharo transferred her to his first dekana, Andri- 
anandraina, whose wife was a distant relation of hers, 
though her enemies did not think of this at the time. 
Her new master treated her kindly, and gave her 
liberty to go and come as she pleased, provided she 
punctually finished her work. During this time she 
was much in the company of her beloved husband, a 
colonel in the army, who, having heard of her condi- 
tion, had obtained permission to visit the capital for a 
few months from his station on the western coast. 

During the time she had been closely guarded, the 
other Christians reduced to slavery had been in the 
habit of meeting for prayer and religious conversation at 
the house of a young man named Rafaralahy, who had 
built a house for the purpose at a short distance from 
the village where he resided, and here they often forgot 
their afflictions in holding communion with God. Ra- 
faravavy, after being released, soon found out the little 
band, and united herself with them. She attended 
three meetings in Rafaralahy' s house. After this they 
were discovered, Rafaralahy was put to death, and all 
who had met in his house for religious purposes were 
taken up, so far as they could be found. 

Rafaralahy was a young man brought up in good 



204 RAFARALAHY. RAFARALAIIY's BROTHER. 

circumstances. His parents possessed considerable 
property, rice-grounds, &c. His father died when he 
was not more than twenty-eight or thirty years of age. 
He lived about two miles from the capital, where, in 
the year 1831, religious instruction was conveyed to 
the inhabitants by a native who came originally from 
the same village. Rafaralahy opened his house for re- 
ligious services, learnt to read, and continued to attend 
the preaching and other means of instruction, till the 
suppression in 1835. He did not make the same rapid 
progress in the knowledge of the Scriptures that many 
of the other converts in Madagascar did. He, however, 
taught several to read, and induced some to attend 
chapel on the Sabbath. According to his own testi- 
mony he intended, when the queen issued her edict 
against Christianity, to yield submission to her com- 
mands; gave up his books, and commenced selling on 
the Sabbath day. He continued to do so for seven suc- 
cessive Sabbaths, at the end of which it happened that 
just that number of large and painful boils broke out 
on his body, and as the number of the boils and of 
the Sabbaths corresponded, his conscience led him to 
suspect that the former were inflicted on him for having 
broken the Sabbath. This created a good deal of unea- 
siness in his mind for some time. 

Towards the close of the year 1835 his only brother, 
who had adopted him as his own child, became very de- 
sirous of being admitted to the court-yard, urging his 
claim to the privilege as a sort of inheritance from his 
father. The queen intimated that she could not admit 
any one to her presence who had not been proved inno- 
cent of witchcraft by the tangena, and as he had not 



ANXIETY FOR A MOTHER. 205 

undergone the test, it would be better for him to remain 
quietly where he was, serving the government in the si- 
tuation he then held. He, however, supposing that ad- 
mission to the royal presence was well worth the risk of 
the ordeal, sent a request to the queen that she would 
direct that it mioht be administered to him. This was 
all done against the earnest entreaties of Rafarahaly. 
She consented, the tangena was administered, and he was 
convicted by it as guilty of witchcraft. He begged the 
queen to give him another trial, which she refused to 
do, though, owing to her regard for his father's memory, 
she spared his life, and banished him to some part of 
the Sakalava country to remain till death. The whole 
of his property was confiscated. As Rafaralahy was 
much attached to him, this calamity, which he had 
brought upon himself, made a deep impression on his 
mind, convinced him more than ever of the vanity of 
earthly things, the uncertainty of human life, and the 
supreme importance of being prepared to meet God. 

Soon after this he visited one of the missionaries, and 
asked for a copy of the Psalter. A copy of the New 
Testament was offered him, but he was too timid at 
that time to accept of it, thinking he could more easily 
conceal a small psalter than a large book. In a few 
weeks, however, he applied for the Testament and some 
spelling-books, in order to teach others. He now gave 
himself up unreservedly to the Lord. He taught seve- 
ral of his servants to read, and instructed them in the 
way of salvation, and had the great delight of seeing 
four or five of his dearest friends become the followers 
of the Saviour. He was very anxious to see his be- 
loved mother become a Christian, and neglected no 



206 CHRISTIAN KINDNESS. 

means to instruct her. He prayed most fervently for 
her, and repeatedly requested his Christian friends to 
remember Ms mother in their prayers. She never op- 
posed his embracing Christianity nor advised him to 
relinquish it ; neither did she prevent his associating 
with the poor and afflicted Christians, but frequently 
admonished him not to admit too many to his house at 
one time. She gave, however, no evidence of conver- 
sion to God. 

He told the missionary from whom he obtained the 
copies of the Scriptures above mentioned, that although 
he had been in the habit of attending religious ordinances 
for some years, and had associated much with professed 
Christians, and had felt some pleasure at times in reli- 
gious conversation, yet he did not think that a real change 
of heart had taken place, until some months after the 
queens edict for the suppression of Christianity, for then 
lie began to feel a delight in spiritual things, and to find 
it good to draw near to God in private devotion. Some 
of the Christians, however, who knew him intimately, 
think that he was a true convert previously to that time. 

Rafaralahy omitted nothing in his power to alleviate 
the sorrows of his persecuted brethren. He either visited 
them himself, or sent a trusty servant frequently to in- 
quire how they fared, and when he found any of them in 
want of food, he usually supplied them according to his 
ability. He had divided his rice-ground, allotting a por- 
tion of it for the support of himself and family, and an- 
other portion for his poor relatives and neighbours ; but 
in the spirit of the primitive disciples, he devoted the 
greatest portion to the relief of his afflicted brethren. 
He kept nothing for himself, more than was absolutely 



SPIRITUAL PROVISION. 207 

necessary, often telling the Christians, that he felt less 
and less desire to accumulate riches on earth, but an in- 
creasing desire to secure a treasure in heaven, and would 
often quote such passages as the following : " We brought 
nothing into this world, and it is certain we can carry 
nothing out." " If we have food and raiment, let us 
therewith be content." " I feel," said he, " no wish to 
be rich, but I am thankful to have a little more than I 
want for my own use, that I may assist my beloved 
friends, who have lost all for Christ's sake and are now 
in bondage." He often remarked to his Christian friends, 
that he could not feel satisfied with merely supplying 
them with the food that perish eth, unless he did all he 
could to supply them with spiritual food, knowing they 
could not be happy in their present condition, unless 
their souls were nourished with the heavenly manna. 

" If the body," said he, " is not regularly fed, it be- 
comes weak, feeble, and unable to bear the fatigue of 
hard labour. So is it with the soul, it will become 
weak in faith, hope, and love, if not regularly supplied 
with spiritual food, and as those who are called to hard 
labour are not satisfied with weak food, such as milk 
and eggs, so neither let us be satisfied with spiritual 
mi/i, but let us seek for stronger food, that we may be 
strong in the Christian graces, for we know not what 
hardships await us." That he might be able to afford 
opportunities to his Christian friends to meet together 
for prayer, reading the Scriptures, and religious conver- 
sations, he removed from the village mentioned to a 
private spot, where he could entertain them without its 
being noticed by the villagers, and his house became a 
home to the afflicted Christians until his death. 



208 LEPERS. 

He was not satisfied with doing good to his Christian 
brethren; he extended his benevolence to all around 
him. He spoke of the love of Jesus to his neighbours 
as far as he could, and was the instrument of inducing 
several to believe in the Saviour. He was particularly- 
attentive in this respect to three lepers who had their 
hut a short distance from his house. Those infected 
with this disease are numerous in Madagascar, and as 
soon as it is discovered, the leper is removed from all 
society, and is placed at a distance from all other habi- 
tations, to remain there until death. Their relations 
supply them from time to time with provisions, placing 
it on the ground at a few hundred yards' distance from 
the hut, and calling to the sick to fetch it. Rafaralahy 
felt much for the three that remained near his house, 
and often said to his Christian friends, " How happy 
they might be in the prospect of death if they knew the 
Saviour ! How pleasantly and delightfully they might 
spend their time together in reading the Scriptures, and 
conversing on the love of Christ, and uniting together 
in prayer and praise ! They might read, sing, and pray 
without any fear of being discovered ; what a pity 
they had not learnt to read before they were taken ill ! " 
At last he determined on making an attempt to teach 
them to read and instruct them in the way of salvation. 
He went to them with a spelling-book for each, and 
told them the design of his visit; they accepted his 
kind offer most gratefully, and immediately commenced 
learning, and in a few weeks they were able to read 
the New Testament tolerably well, a copy of which he 
presented to each of them. One of them happening to 
lose his copy, the whole three went in search of it, and 



ACCUSER OF THE BRETHREN. 



209 



continued searching a whole day but in vain. They 
returned to their humble shed and united in fervent 
prayer, that God, from whom nothing is hid, would 
discover to them the spot where their treasure was. 
After the prayer, they again commenced searching, and 
happily soon found the book. One of the three died a 
few months before Rafaralahy, in full assurance of hope. 
And there is ground to believe that the others are true 
believers in Christ. They were full of grief and sorrow 
when they heard of the death of their kind benefactor. 
They entreated most earnestly the first Christian they 
saw, after hearing of this event, to continue to them the 
instructions which he had imparted to them. He pro- 
misedto do so, but in a few hours after leaving them, found 
that he could but just save his life by immediate flight. 
This fresh burst of persecution was occasioned by the 
following circumstance. Rafiakarana, or, as sometimes 
called, Ramahazo, was a native of the same village as 
Rafaralahy. They were well acquainted with each other 
from their childhood. The former was placed in the 
mission-school by Radama ; he conducted himself well, 
and made good progress. He was chosen to be one of 
the printers, when the press was set up in Madagascar. 
When permission was given by the queen to baptize and 
admit the natives to the Lord's supper, he was among the 
first to express a desire to receive these ordinances, and 
was baptized. He appeared zealous in promoting the 
spiritual welfare of his countrymen, and fixed on his 
native village as the more immediate field of his labours. 
He obtained a house in the village, went there on the 
Sabbath, and sometimes on week evenings. Rafaralahy 
attended his religious instructions, and received some 



210 A BACKSLIDER. 

good impressions from them. The latter learnt to read 
and made some progress in the knowledge of the Scrip- 
tures. As the love of the Saviour increased in him, he 
became more decided, and took a bolder part with the 
Christians, and for the last year or two of his life, his 
whole mind was turned to the relief of his brethren in 
tribulation, and to promote the welfare of others. Rafia- 
karana, on the suppression of Christianity, became one 
of its greatest enemies, and attempted more than once 
to accuse the missionaries of printing things at the 
press which the queen had made unlawful. He addicted 
himself to vices which brought on him a disease under 
which it is said he labours, and probably will, to the 
end of life. Rafaralahy, feeling himself under great 
obligation to Rafiakarana for the advice and religious 
knowledge which he had formerly communicated to 
him, was much concerned respecting his condition, and 
determined to converse with him on the subject. He 
put him in mind of his own former advice, and endea- 
voured to impress on his mind the awful situation in 
which he would be found if, after teaching others, he 
himself should be found destitute of the one thing 
needful. This seemed to have some effect, he confessed 
his errors, but complained of poverty, and urged that 
as a reason for acting the part he had done. " I am 
obliged," said he, "to be at my fanompoana from 
morning till evening, and receive nothing for my ser- 
vice ; yet I have a wife and children to support." He 
requested Rafaralahy to admit him into partnership 
with him in trade as a huckster. Rafaralahy thought 
him sincere, rejoiced that he had gained his brother, 
and received him into partnership, on condition of 



RENEWED CHARGE AGAINST THE CHRISTIANS. 211 

not selling on the Sabbath. The new partner most 
willingly eonsented to this, and pretended he was 
as anxious to keep the Sabbath as a day of rest 
as Rafaralahy himself. They continued friendly for 
some weeks ; Rafiakarana gained the confidence of 
Rafaralahy, and the latter told him how the Christians 
were still in the habit of meeting at his house, which he 
had built at a distance from the village for their accom- 
modation. They kept respectively a portion of the goods 
on sale. Rafiakarana lost a part of what was under his 
care, or pretended he had. His companion of course 
was obliged to bear part of the loss : and of what was 
sold, Rafiakarana kept the money and spent it. He now 
owed fifteen dollars to Rafaralahy, and when the latter 
asked him for the money, he hastened to Rainiharo, and 
accused Rafaralahy of holding religious assemblies at his 
house. " It is thought," said he, " that the Europeans 
have gone home, but it appears their persons only are 
gone, their spirit and customs still remain ; there are 
religious assemblies still held in Imerina." " Are you 
sure of what you affirm ?" said Rainiharo, " so that I 
may tell the queen of it, for when your statement is 
once before her, you cannot withdraw it." The accuser 
replied, " Do you imagine, Sir, I would dare to mention 
it if I were not sure ? Are not you as the queen her- 
self ? Many of a certain class (Tsimiamboholahy) as- 
semble frequently at Rafaralahy's house, who has re- 
moved for that very purpose out of the village to a pri- 
vate spot, and erected a high wall around it, and a gate 
that no one might get in and take them by surprise." 
" If what you state is true," Rainiharo replied, " say 
who they are, that their names mav be taken to the 



212 



A MARTYRS CALMNESS. 



queen." He then mentioned Rafaralahy, Ratsimin- 
drana, Tsimosarena, Tsimanova, Tsindramina, Rava- 
hiny. All these were living in the family of Rafara- 
lahy, and in addition to these were discovered An- 
driamadio, Rasata, Ramahazo, Rabodomanana, Ralain- 
gomanga, Ratsaramiarana, and Andriantsalama. 

Rafaralahy was immediately seized and put in irons, 
and everything was done to extort the names of his com- 
panions from him ; but he remained inflexible, saying, 
" Here am I ; let the queen do what she pleases with 
me ; I have done it, but I will not accuse my friends." 
After being in irons for two or three days, he was taken 
to Ambohipotsy, the place of execution, where he was 
speared to death. The calmness and tranquillity with 
which he met death made a deep impression on the 
minds of the executioners. When they came to the 
door of the house where he was bound, they asked, 
" Which is Rafaralahy ? " He replied very calmly, 
" I am, Sir." They approached him and took off* the 
irons, and told him to go along with them ; he arose 
immediately, went with them, speaking to them all the 
way of Jesus Christ, and how happy he felt at the 
thought of shortly seeing Him who had loved him and 
died for him. On arriving at the place of execution, 
he requested them to allow him a few moments to com- 
mit his soul to the Saviour ; this being granted, he 
offered a most fervent prayer for his country, for his 
persecuted brethren, and commended his soul to his Sa- 
viour. He then rose from his knees, and the execu- 
tioners were preparing to throw him down on the 
ground ; he said there was no need for that, as he was 
now ready to die ; he laid himself down, and was im- 



DISAPPOINTMENT. 213 

mediately put to death. His friends were allowed to 
bury the body in the grave of their ancestors. 

After Rafaralahy's death, his property was of course 
confiscated. Rafiakarana put in a claim, insisted that 
Rafaralahy owed him a sum of money, and took pos- 
session of the rice till the amount should be paid. This 
led to an investigation of the affair, and it was proved 
that Rafiakarana owed fifteen dollars to Rafaralahy; 
and had it not been for the influence he had with Raini- 
haro, he would have been then reduced to slavery. A 
great portion of his property was taken to pay the fif- 
teen dollars ; so that the accuser was, after all, greatly 
disappointed and mortified in the business. 

Not any of the persons above mentioned had been 
previously accused, and this contributed to save them 
from capital punishment. They were dealt with more 
leniently than those who had been accused six months 
previously. Their friends were allowed to redeem them 
from the nominal slavery to which they were reduced, 
owing probably to their being Tsintiamboholahy, the 
same clan as Rainiharo's, and because there were among 
them some of the best workmen in the government 
musket manufactory at Ilafy. Besides this, the num- 
ber of the accused was now so considerable, the govern- 
ment seemed unwilling to reduce any more to perpetual 
slavery ; and it was thought that, as several among 
those now accused had been accused once or twice 
before, it would be sufficient to punish them capitally, 
and that this would deter such as were accused for 
the first time, from a second offence. 

The first step taken by the government after the 
death of Rafaralahy was the apprehension of his wife, 



214 INTIMATION OF DANGER. 

and another young Christian, Andriantsalama ; they 
were confined together, flogged and threatened with 
cruelty, unless they would tell the names of all who had 
been in the habit of visiting Rafaralahy for religious 
purposes. Fear at length compelled them, and though as 
yet none of those who had been formerly accused had 
been again accused, they were now. Among them were 
Rafaravavy, Paul, Andrianantoandro, Andrianomanana, 
Joseph, &c. Some of their friends at the capital, who 
were anxiously on the watch, heard that the names of 
these persons had been again given in to the queen, and 
as they knew there could be no hope of their lives being 
saved this time but by immediate flight, they imme- 
diately conveyed to them intelligence of the imminent 
danger to which they were exposed. 

The measures which they adopted in seeking safety 
by flight, and the many providential interpositions by 
which they were preserved, will be detailed in the fol- 
lowing chapter. 



ESCAPE FROM THE CAPITAL. 215 



CHAPTER IX. 

From the Martyrdom of Rafaralahy to the Escape of the Christian 
Refugees from the Capital, on their way to Tamatave. 



At the time the intelligence was sent to our friends 
respecting the apprehension and execution of Rafaralahy, 
it happened that Rafaravavy was at the house of a pious 
friend, residing not far from the capital, and had with 
her two Christian female companions. The three women 
and the owner of the house were conversing together 
on religious subjects, when, on a sudden, a servant en- 
tered the house with a note for Rafaravavy, telling her 
that Rafaralahy had been put to death, that his wife 
and a young friend were now in irons, and had been 
flogged, to compel them to tell the names of all who had 
visited Rafaralahy ; and that her name, and the names 
of the two women then with her, had been disclosed. 
This sudden intelligence somewhat alarmed her. Her 
friend perceiving that there was something serious in 
the matter, asked to know the contents of the note. 
She told them all. All were alarmed, and the owner 
of the house himself, though his name had not been 
mentioned, neither had he attended any of the meetings 
at Rafaralahy's house. " What is to be done?" said 
he ; " you know that I can do nothing for you : the 
last time you were accused you were scarcely saved, 



216 ESCAPE FROM THE CAPITAL. 

and you are sure to be put to death now, if the infor- 
mation just received be correct." " We trust," said 
they, " God will give us strength to be faithful even to 
the end." 

After some consultation the three women determined 
to go up to town, for Rafaravavy' s master lived at Am- 
bohitsirohitra. They set out in company, and came 
together until they reached the foot of Ambohipotsy, 
talking together of the Saviour, and of the holy delight 
they anticipated on seeing him for the first time in 
heaven. Here they had to separate. Rafaravavy in- 
tended to go straight to her master at Ambohitsirohitra. 
She preferred being apprehended there and put to death, 
rather than at her friend's house, which was about two 
miles south of the capital. Perhaps some kind Christian 
friend, she thought, might be at hand to cast a friendly 
look upon her there ; but at the other place no Christian 
could be expected. The other two women were going 
to the east side of the town, to a friend's house. Before 
they parted they knelt down together, and most affec- 
tionately and fervently commended themselves and each 
other to the care and protection of the Keeper of Israel ; 
and then parted with the full hope of shortly meeting 
together in heaven ; for they had not, as yet, even the 
most remote idea of making their escape. They felt as 
if they had done with earth, and said to one another, 
" We have to walk from hence to town, thence to Am- 
bohipotsy, and there we shall say farewell to all 
below." 

The two women proceeded to the east side of the town, 
and Rafaravavy proceeded west of Ambohijanahary to- 
wards Ambohitsirohitra; and during the whole of the 



KAFARAVAVY. 21/ 

way she ceased not to pray fervently that God would 
give her strength to lay down her life for his sake, if 
such were his holy will. She reached Ambohitsirohitra, 
and entered her master's house, and fully expected to 
find there the messengers of the queen already come to 
apprehend her. On her arrival, however, she found 
only one of her fellow-servants keeping the house. Her 
master, his wife, and all the slaves, were gone to reap 
in the rice-orounds. She asked her fellow- servant if 
any one from the queen had been inquiring for her mas- 
ter, and was answered in the negative. This satisfied 
her that the order to seize her had not been issued, for 
they would not apprehend her without telling her mas- 
ter first ; and, as her master was gone to some distance, 
they could not have found him without first coming to 
inquire at the house where he was. She felt uneasy, 
and left the house with the intention of going up to 
town to try and ascertain the state of the case. On her 
way, she had to pass Simeon's house, or, rather, that of 
his wife ; and, on coming near, she saw David, and 
hesitated whether to pass by or not, under an impression 
that her beino- seen with them at the time might lead to 
the discovery of more of the Christians than were yet 
known ; for she was not aware that David and Simeon 
were among the party accused. As soon as David and 
Simeon saw her, they beckoned to her to come : she en- 
tered the house, and heard a confirmation of the fact. 
that Rafaralahy was put to death, and that his wife and 
Dekana were seized, and that the names of many of the 
Christians had been extorted from them, and among 
others, their names : " and," said the young men. ** we 

L 



218 DUTY TO ESCAPE. 

intended to come for you ; others of us intended to go 
for Paul and Andrianantoandro, and consult together, 
and pray for direction that God would show us his 
will, and give us strength to do it. You are come ; let 
us go in, and think well on the subject, and unite in 
prayer for guidance." 

They did so ; and, after much consideration, decided 
that it was their duty to save their lives if they could, 
by running away, rather than give themselves up to the 
government to be put to death. What David did when 
Saul sought his life, and what the Saviour said to his 
disciples, — " If they persecute you in one city, flee to 
another," — led them to this decision. Andrianimanana, 
one of the twelve senior teachers, was with them. It 
was now late, and they resolved to set out at midnight. 
Hafaravavy went up to town to say farewell to a be- 
loved friend, and there met Joseph. They had sent to 
Paul and Andrianantoandro, but, as they were residing 
at some miles' distance, the messenger did not find 
them, or perhaps, in fact, fear kept him from even trying 
to find them. The first part of the night was spent by 
Simeon and David in arranging the money belonging 
to Rainiharo, which they happened to have in their 
possession ; for, after they had been tried by the ordeal, 
Rainiharo had given Simeon nineteen dollars, and David 
ten, to trade with ; # and, as part of the money was 
still due from the people, and part of the ^est was in 
cloth on sale, there was some difficulty in putting their 

* It is customary in Madagascar for masters to employ their ser- 
vants, i. e. slaves, as hawkers or pedlars, the latter receiving a share 
of the profits arising from the sale of the goods. 



HONESTY. 219 

master in possession of his property. They packed up 
the cloth, and put the money they held inside, and a 
written account with the names of those who had not 
paid, leaving the bundle under suitable charge, and 
stating that it belonged to Rainiharo. It laid there two 
or three months, and was at last fetched away. Raini- 
haro supposed, when they made their escape, they had 
taken his money with them. When the parcel was 
opened, and found to contain the money, and not only 
the capital, but the profit, and the unsold cloth, and a 
memorandum, with a clear account of the whole, men- 
tioning even a sixpence which they had taken to pur- 
chase provisions on the road, he was astonished at their 
honesty, and said, " This is not the general custom of 
people, and especially of slaves who run away from 
their masters. These would, indeed, make excellent 
servants if they mould but leave off their religion. Most 
likely they have been guilty again, and so have made 
their escape ! " Joseph did the same with the money 
which he held belonging to his master, and which he 
had received from him for similar purposes of trade. 

"When midnight arrived thev set out, after commend 
ing each other to God in prayer. Simeons wife was 
an invalid. She was an eminent Christian, but had not 
yet been accused to the government as belonging to the 
party. She felt much on seeing her husband prepare to 
go, arid proposed to find him a place of concealment. 
He also felt much on her account, and, therefore, at the 
risk of his life, relinquished the idea of attempting to 
escape by flight, and resolved to remain at the capital. 
The rest — Joseph, David and his wife, Andrianimanana, 

l2 



220 DIFFICULTY OF ESCAPING RAFARAVAVY SOUGHT. 

and Rafaravavy — adhered to their purpose of endeavour- 
ing to escape. At that time of the year (the rice being 
nearly ripe) there were watchmen in almost all direc- 
tions, and this made the attempt to run away the more 
dangerous. Numbers of people, however, from the 
district whither they were fleeing, were returning home 
from the capital, after having been to the forest to fetch 
timber for the government, and the little party of Chris- 
tians was supposed by the watchmen to be their com- 
panions. Thus they were allowed to proceed on their 
journey without molestation ; and the next evening 
safely reached the district of Itanimanina, about fifty 
miles from the capital, where they were received with 
the utmost cordiality by their Christian friends, Rafa- 
ralahi-teasoa and Andrianilaina, and Sarah, the wife of 
Andrianilaina ; and, from that day to this, Sarah and 
Rafaravavy have continued bosom-companions. 

The morning after they had left home the messenger 
of the queen, and of the first officer, went to Ambohit- 
sirohitra to ask for Rafaravavy. They had an order to 
seize her immediately, and put her to death. Not find- 
ing her there, they went to her sister's house, and from 
thence to her husband's, and searched nearly every 
house where she was in the habit of visiting. Paul had 
heard of the affair, and thought of making his escape ; 
and, probably, had he known that these friends had 
effected their escape from the capital, he would have 
done so too. Their safety gave him as much anxiety as 
his own. This caused him to delay his escape. When 
the soldiers came to him, he was hesitating whether to 
set off alone, or to go back to try and acquaint his Chris- 



HANDS TIED UP — PAUL. 221 

tian friends who were accused, with their danger. An- 
drianantoandro had heard nothing of it, and both he 
and Paul, his father in Christ, were apprehended. Ra- 
zafy, Paul's wife, was with him when he was appre- 
hended. She was anxious to follow her beloved hus- 
band, to see his end, but he advised her not, saying to 
her, " Go, and remain till the time for you arrives ; my 
time is now close at hand." Both Paul and Andrian- 
antoandro were put in very heavy irons, and their hands 
tied up in a small basket ; a sign that it is intended 
to inflict capital punishment. 

Both were now in daily expectation of being put to 
death. All the Christians at the capital, as well as 
Razafy herself, thought, for some weeks, that Paul had 
been put to death. Not any one of them could find out 
what had become of him. In about three weeks, a Chris- 
tian soldier, an intimate friend, found him out, under the 
charge of a guard of soldiers. Andrianantoandro was 
confined in the same manner. These two eminent Chris- 
tians suffered many afflictions, of which some further 
account may be given at some future time. It was the 
intention of the government to put these two to death, 
as well as Rafaravavy and Andrianimanana ; but, as 
the last two had made their escape, they were unwilling 
to execute the other two, lest it should induce those 
who had run away to conceal themselves the more care- 
fully. They wished also to put all four to death at the 
same time, so as to create greater terror in the minds of 
the other Christians. The other two women who parted 
with Rafaravavy on the w r ay to the capital, made their 
escape in another direction, and are in exile to this day, 
as far as can be known. 



222 CONCEALMENT. 

Our five friends, already mentioned, who had set out 
from the capital, having reached their friend's house in 
Itanimanina, united in praise for safety on their jour- 
ney, and, though they had had but little sleep the last 
two nights, they had but little this also, for the greater 
part of it was spent in giving a history of their escape 
from the capital, and of the afflictions of their brethren, 
and especially their anxiety about Paul and Andrian- 
antoandro ; for as they had sent to them before leaving 
the capital, to proceed without delay to this district, 
where they fully expected to meet them, they began 
to fear they had been apprehended ; and which, indeed, 
proved to be the case. As it was impossible for their 
kind friends to conceal all the five, it became important 
to find some hiding-place for them. Some wished to 
go to the Sakalava country at once ; others opposed it 
lest they should die with famine. At last they decided 
on remaining there with their friends for a few days, and 
to let two proceed to the village of Paul, near Andringi- 
tra, to see whether they could meet him. Joseph and 
Andrianimanana did so, and, though extremely fatigued, 
they arrived at the village in the evening, after having 
walked more than thirty-five miles. They met there 
the adopted son of Paul, and found that his father had 
been taken by the soldiers that very day, and had gone 
with them to the capital. They could ascertain nothing 
more respecting him. On asking why he had not 
followed his father, to see what the soldiers did with 
him, he said he thought they were going to put him to 
death, and he could not bear to see it ; and suspected 
also, that if he followed him, he might be taken up as 
one of the party, and therefore he had remained at home. 



SWORD OR FAMINE? 223 

Joseph and Andrianimanana set out in the morning on 
their return to Itanimanina, and arrived late in the 
evening. The consultation was seriously renewed as to 
a prohable place of concealment. Some of them pro- 
posed going to the Sakalava country, but they knew it 
was an enemy's country ; and as the Hovas had treated 
the Sakalavas with much cruelty, they feared lest, by 
way of retaliation, the Sakalavas might, perhaps, treat 
any Hovas that might fall into their hands in the same 
manner. Besides, the road to it was a desert country, 
and where could food be obtained in the wilderness ? 
" We had better die by the sword," said they, " than 
by famine." Joseph decided that he would return to a 
friend, who frequently remained in the forest, east of 
the capital, for weeks together. The four others deter- 
mined to proceed towards the Sakalava country. Jo- 
seph went with them a mile or two, and, after uniting 
in prayer, they separated, and he returned towards the 
capital ; but he had not gone far, wdien he met on the 
road the very friend to whom he w T as intending to go. 
" Where are you going, and why do you smile ? " said 
Joseph, " is all well at home ? " not without fear that 
his friend mio-ht be the bearer of the news that Rasoa, 
his wife, had also been apprehended. " Yes," said he, 
" all is well at home ; but I could not help smiling to 
think how the God whom you serve had led me in the 
right path to meet with you, I had very faint hopes 
of finding you when I set out, for I knew not the exact 
direction in which you had gone ; and yet we have 
actually met." 

They hastened baek to their four friends, from whom 



224 ALL THINGS COMMON. 

Joseph had just parted, to inform them that soldiers 
had been sent out in search of them in every direction, 
and that there was a great stir about them in the 
capital. The friend proposed to take two of the number 
with him to the forest, and it was mutually agreed that 
those two should be Joseph and David. Soon after 
they had left, the wife of Paul arrived, full of grief, on 
account of her husband, who had been, she thought, 
already put to death. Those who remained were taken 
care of by their kind friends for about a week, when 
Razafy, hearing that there was no search for her at the 
capital, determined to return, that she might find out, 
if possible, what they had done with her husband. 
Another eminent Christian in that district, whose name 
must be concealed, sent for our two friends to remain 
with him, and said, " Let all the Christians that are 
compelled to run away for their lives come to me. I 
will take care of them — as long as I am safe, they are 
safe ; and as long as I have food, they shall share it." 

On the return of Joseph and David to the capital, 
on their way to the forest, they had much difficulty in 
finding their friend's house, who had very prudently 
preceded them, as it was dark and raining heavily. 
They now found that they were everywhere sought for, 
but that Raminahy, the wife of David, was not among 
the number sought after, nor had she been accused. 
She therefore determined not to run away till it might 
become necessary, but urged that her husband David 
should accompany Joseph. They set out soon after 
midnight, and proceeded to a friend's house, eight or 
ten miles from the capital, not far from the road. They 



RESURRECTION OF BURIED BOOKS. 225 

arrived there before daybreak ; their friend did all he 
could to comfort them, kindled a fire, dried their lambas 
drenched with rain, prepared provisions for them, and 
gave them a Bible, a Testament, and a few tracts (for 
he had had a box of books buried near his house). 
They then proceeded on their journey, their friend 
giving them a little money, and sending them part of 
the way till they had crossed some large streams which 
were at that time much swollen by the torrents, and 
difficult to cross. Next day they reached the part of 
the forest they had fixed on as their place of conceal- 
ment. Joseph's friend then met them, and they imme- 
diately constructed a small temporary hut or shed, 
winch might answer the purpose till some ulterior 
measures were adopted for their escape. 

We now leave these two friends in the forest, and 
return to Itanimanina, where Rafaravavy and Andrian- 
imanana also remained. The former had some pious 
and faithful friends at the capital, watching attentively 
every movement that might affect her, and from whom 
she frequently received intelligence, and especially when 
a fresh party was appointed to go in search of her. She 
still remained with the friends who had first received 
her on reaching their district. She slept in their house 
by night, and hid herself among the craggy parts of an 
adjoining mountain by day. Sarah was with her the 
greater part of the time. They endured much hardship 
and suffering; frequently they were drenched with rain 
from morning till evening, exposed to awful thunder 
and lightning, and the electric fluid itself fell near them 
several times. But having gone to the mountain in a 

l5 



226 RAFARAVAVY IN DANGER. 

morning, they could not safely return to the house be- 
fore night, as the road was directly opposite the village, 
and they were afraid of being seen. The friends with 
whom Rafaravavy remained, supplied them with rice ; 
but as they were poor, and provisions scarce, they were 
often in want, though their kind hosts always shared 
even their last morsel with them. 

One evening Rafaravavy resolved on attempting to 
return to the house before dark, but on reaching the 
foot of the hill, a slave girl who was fetching home the 
cattle saw her, went to her master, and said that she 
had seen a miserably-dressed woman coming along, who 
was probably a runaicay slave, for, on seeing her, she 
had turned towards the hill. The master immediately 
went out, hoping to get the two and a half dollars 
reward for catching a runaway slave, and called on 
Rafaralahi-teasoa, in whose house Rafaravavy remained, 
and told him what his slave girl had said, and 
begged him to go with him to the mountain in 
search of her, so as to get part of the money. He 
knew the circumstances of the case well, and of course 
declined going. Another young man, intimate with 
this Rafaralahi-teasoa, and who had conducted himself 
as a Christian for a long time, though of a very timid 
disposition, suspected by the manner of Rafaralahy* 
that he knew something about this reputed runaway 

* " Ra-fara-lahy " signifies the youngest son, as Ra-fara-vavy 
means the youngest daughter. Of course these names frequently 
occur in the same village. For the sake of distinction a further name 
is added, as in the above instance, Rafaralahi-teasoa. For brevity's 
sake, we shall in future designate him simply Ra-fara-lahy, only ob- 
serving that it is not the Rafaralahy described in the Eighth Chapter. 



RAFARAVAVY SOUGHT. 227 

slave, and therefore he also refused to go further in 
search of her. By frequently visiting at the house, he 
led Rafaralahy to think that he knew one of the Chris- 
tians was concealed there ; so they informed him at 
once of the fact, and introduced him to Rafaravavv. 
He was highly delighted to see her, and conversed much 
with her on religious subjects. This new acquaintance, 
however, soon involved them in danger, for he named 
to a friend of his the whole affair. What his intention 

w T as in divulging the secret is not certain, but it is 

© © ' 

thought he was so pleased himself that he wished 
this other friend also to be introduced to the party, 
with the hope of doing him good. The latter in a few 
days went to the capital, and told Rainiharo all the 
circumstances of her concealment. He described the 
house exactly, so that the soldiers might find it without 
further inquiry. Eight men were immediately sent off 
to seize her ; tw T o of them arrived by the middle of the 
day, and went first to the hill, where it was said she 
was remaining, and not finding her there they pro- 
ceeded to the house. It being a cold morning, she and 
Sarah had ventured to remain at home; the latter, 
hearing more noise than usual among the crows near 
the house, started up, supposing they were devouring 
the rice which had been spread on a mat before the 
door, to dry in the sun, according to daily custom. The 
moment she left the house she saw two men with spears 
approaching, and gave immediate notice of it, though 
in a low tone. Rafaravavv instantly concealed herself 
under a bedstead in an adjoining room, and covered 
herself with a mat. Sarah lias frequently since r» i - 



228 RAFARAVAVY CONCEALED. 

marked that there appeared to her the special hand of 
Providence in the occurrence ; she had often heard the 
crows before, but took no notice of them ; on this occa- 
sion, the thought crossed her mind so powerfully that 
they were consuming the rice, that she went out, and 
had she not done so, the two men would have been at 
the door in less than one minute, and all, Andriani- 
laina, Rafaravavy, and herself would have been found 
together. Rafaralahy and his wife had just before 
gone out. Sarah re-entered the house and remained 
with her husband near the fire. The two soldiers 
entered and told their business — that they came from 
the queen in search of Rafaravavy, who was said to be 
concealed there. " What Rafaravavy is it," said An- 
drianilaina, "you are searching for?" "Who does 
not know her," said they — " whose house and property 
have been confiscated and scattered ? " A long con- 
versation followed, in which Andrianilaina evaded the 
inquiries of the pursuers, and endeavoured to appear 
unacquainted with the party sought after, so far as he 
could without a falsehood. They remained in the 
house about an hour, and during all this time Rafa- 
ravavy overheard their conversation, as merely a thin 
partition of matting was between them, through which 
she saw them. She was alarmed at firsthand breathed 
so hard she thought they would hear her. Reco- 
vering from the surprise, she committed herself to 
God and placed her trust in him. A remark- 
ably suitable text of Scripture came to her mind 
and composed her ; — " Be not afraid of sudden fear, 
neither of the desolation of the wicked, when it cometh ; 



SCHEME. 229 

for the Lord shall be thy confidence, and shall keep thy 
foot from being taken." Pro v. iii. 25, 26. She re- 
membered also how the Lord preserved David in the 
cave, when Saul entered it in search of him. And if, 
said she within herself, it be the will of God to save 
me, I know he can and will — if not, his will be done, 
only may I obtain forgiveness and meetness for heaven, 
and strength to endure to the end. The words of the 
Saviour, in John x. 28, 29, " My sheep shall never 
perish, I give unto them eternal life," &c, sustained her 
faith and yielded her much consolation. Sarah left the 
house during the time, and felt convinced there was no 
probability of escape. Almost as soon as she had gone 
out, the brother-in-law of Simeon was approaching the 
house. They did not know each other ; he asked rather 
timidly if this was Rafaralahy's house, and if he were 
at home. On hearing that Andrianilaina was there he 
begged her to say that Simeon (Andrianomanana) wished 
to speak to him. It fortunately happened just at the same 
time that a man had come for payment of some money 
from Andrianilaina, and was waiting near the house 
till the two strangers had left. He was a Christian and 
a faithful friend of Rafaralahy — knew that Rafaravavy 
was there, and was glad to assist on the occasion to get 
Andrianilaina out of the house even for a moment. 
Sarah, with great presence of mind, took advantage of 
this favourable circumstance, went into the house, and 
said, in the hearing of the soldiers, " The man will not 
take this dollar, you must exchange it for another." 
" I have no other to give him," said her husband. 
The soldiers desired to see it, and asked, " Why does he 
refuse it? Has not the queen ordered that all the 



230 SIMEON IN DANGER. 

dollars should be considered of the same value in her 
country ? Let him mind what he is about." " Go 
you," said Sarah to her husband, " and tell him so, 
lest he should not believe me." He thus got away 
from the immediate observation of the soldiers, and 
found that Simeon had arrived from the capital. He 
hastened to him, and told him briefly how affairs stood. 
Simeon, who had not run away with the others to 
Itanimanina, had remained at home, at the desire of his 
wife, during the last three months. He had been 
hitherto concealed by a friend at the capital ; but when 
the search for the Christians was now revived, he de- 
termined to escape to Itanimanina, hoping to obtain 
some rest and safety there. Having heard, however, 
from Andrianilaina the anxious state of affairs, he 
returned to the capital after dusk, and soon afterwards 
joined David and Joseph in the forest* 

The two soldiers now came out of the house, think- 
ing that Andrianilaina, as he was out of their sight, 
had perhaps gone to the mountain to warn Rafaravavy. 
Simeon was nearly caught by them ; in fact they saw 
him at a short distance, but supposed him to be the 
man who had come for the money. After eating some 
rice the soldiers went straight to the mountain, hoping 
to find their victim there ; and as soon as they had 
reached some little distance from the house Andrianil- 
aina returned, and told Rafaravavy to make the best of 
her way, and that the soldiers could not see her going out 
of the village. He himself went, taking his Bible with 
him, to a small pit not far from the house, and con- 
cealed himself there till evening. Sarah proceeded to 
her mother-in-law, who was living not far from them. 



ESCAPE. ANDRIAXILAIXA. 231 

Rafaravavy had left the house without either Sarah or 
her husband knowing the direction she w T ould take. 
Yet they thought it likely she would go to Sarah's 
mother-in-law, and were much concerned when they 
found, in the evening, that she had not been there. 
They set out in search of her, and happily found her at 
another village. When she quitted the house she had 
no idea where she should go, but took care to keep as 
far from the hill as possible. She w T ent slowly at first, 
lest any suspicion should be excited, and while passing 
the opposite side of the hill she saw at a distance the 
two men. She then proceeded as fast as she could 
to the village where Rafaralahy had been attending on 
some sick friends. The road was difficult ; the grass 
was coarse and long, often higher than her head ; the 
night came on, and it was extremely dark. She 
thought of " Christian ' going through the valley of 
the shadow of death ; but remembered that, through 
much tribulation, we must enter into the kingdom of 
heaven. She met several persons, who seemed, how- 
ever, as much afraid of her as she was of them. Some 
ran from her with all possible speed, thinking she was 
some highwayman. She arrived late at night, and 
with some difficulty found Rafaralahy, and he, having 
obtained a lodging for her in another village with a 
friend of his, returned to his wife and mother-in-law 
at the village. After a few hours Andrianilaina and 
his wife arrived in anxious search of Rafaravavy, and 
were greatly relieved when they found she was there. 
Rafaralahy was anxious to induce his wife to accom- 
pany him in trying to effect their escape together, and to 



232 NIGHT TRAVELLING. 

leave the children under the care of her mother. She 
objected to this ; saying that the children, though 
young, were too heavy to be carried ; neither could she 
separate herself from them — she yearned over them. 
She thought too that the queen would, at any rate, do 
nothing to injure her till the soldiers had found him. 
She promised to follow him in the course of a few weeks. 
On leaving the village they fetched Rafaravavy from 
her lodging-place, and proceeded together, not know- 
ing whither. Their Christian friends whom they 
acquainted with their departure, and who deeply sym- 
pathised with them, advised them not to go far at 
first, thinking they also might have to escape with 
them, as having helped to conceal Rafaravavy. Ra- 
faralahy felt uneasy respecting his wife, and went 
back to persuade her either to go with him or to 
remove from her mothers house, where she was at pre- 
sent remaining, to a friend's in a village at some distance, 
and where the soldiers were not very likely to find 
her. After travelling all night, and much fatigued, he 
reached the village, and she consented to remove to 
the friend alluded to. He then hastened after his 
weary companions and met them at the appointed 
place. They had one village more to call at before 
taking their departure from the district. There were 
several Christians in that village, and among them an 
eminent Christian who had sent for Simeon (Andria- 
nomanana) on the first arrival of the party in the dis- 
trict, to live with him, promising to do all he could to 
conceal him from his enemies, and with whom he had 
now lived three months. A few friends followed them 



FOOD IN THE DESERT. 233 

to this spot, and others went to the village where Rafa- 
ravavy had been nearly caught by the two soldiers, to 
ascertain the state of things, and in what directions the 
soldiers were advancing in search of them. They all 
met and consulted at some distance from the village. 
Several of the most intelligent of the Christians opposed 
their attempting to find concealment in' the wilderness 
or the Sakalava country. One of their friends asked, 
' Where will you go ? You cannot obtain food in the 
desert ; and, besides, there are many enemies there who 
would injure you; remain with me for the present, and 
do not be afraid, for as long as I am safe you are safe. 
If it be found out that you are here, we shall all make 
our escape together, for how could I think of remaining 
here and denying God ? If you go far away now it 
will be difficult to send you provisions, and unless you 
get supplies from here you must certainly suffer from 
famine. The best plan for me is to have you here with 
some of my trusty servants, and for me and my family 
to remain in my house at another village ; if I and' my 
family remain here, so many are continually coming to 
me on public business that there is every chance of 
discovery." 

The family of this friend then set out for a distant 
village, generously leaving their present home in the 
occupation of seven or eight trusty servants, for the 
persecuted Christians, namely, Rafaralahy, Simeon, 
Andrianilaina, and his wife, Sarah, Andrianomanana, 
and Rafaravavy. They were in hope of remaining un- 
molested for some time in this place of retreat, and 
under the protection of such a faithful friend. The 
rest, who had gone to see what the soldiers were doing. 



234 



BOX OF BOOKS FOUND. 



returned to them with trie report that they were seek- 
ing for them in every house in and about Ambohifaly, 
not only for Rafaravavy, but now for Rafaralahy and 
Andrianilaina and his wife, and that they had repeat- 
edly come to the house in the night and returned into 
the mountain ; that they pressed the servant left in 
the house to tell where Rafaralahy was, and had 
searched a trunk that was in the house, where they 
found a Bible, catechisms, tracts, &c, and this had 
condemned Rafaralahy and Andrianilaina and their 
families, and had excited them to make a still more 
diligent search. Their Christian friends sent to warn 
them to hide very carefully. At the same time they 
found, from confidential persons, they could conceal them- 
selves no longer with safety where they now were. 
This created much anxiety ; they knew not where to 
go : taking some provisions, they went to a village 
at some distance, and came to the house of a Christian 
friend, who kindly concealed them for a few days. 
Here the men and the women agreed to separate. An- 
drianilaina ventured to the capital to try to obtain some 
money from their Christian friends there, so as to 
procure provisions to reach the Sakalava country. 
Rafaralahy went to visit his wife and children. 

Here it may be worth while to digress a little, and 
turn back to observe in what manner Simeon had been 
concealed, during the three months mentioned, at the 
capital. His hiding-place, as already stated, was in the 
house of a friend, and usually over the hearth. There 
are no chimneys in the native houses. The fireplace is 
at some distance from the wall, and a large kind of 
rack is usually constructed at some eight or ten feet 



A WARM BERTH. 



2K 



above it, through which the smoke passes on its way to 
the roof. On this rack our friend Simeon was generally 
concealed — and he found it a sufficiently " warm berth," 
especially at cooking-time. The house belonged to a 
servant who was working constantly in the fields ; and 
therefore the doors were generally shut during the day. 
On one occasion wdien Simeon was alone in the house, 
and lying down in his uncomfortable place of conceal- 
ment, he heard some one at the door, endeavouring to 
open it ; a man at length succeeded, entered, and 
took away some meat and other articles ; returned 
a second time and carried away a quantity of rice. 
Simeon was in danger of being caught by him, but was 
not detected. He knew the thief, and told his host of 
the theft. The latter immediately went to the thief 
and accused him of what he had done. He denied it 
at first, but when the man told him how he entered the 
house, and what he took off first, and how he returned 
a second time and took the rice, &c, and added that 
one who had seen him had told him the facts, the thief 
believed that it was God who must have told of him, for 
he felt sure no one could otherwise have described so 
minutely his proceedings, and he was equally persuaded 
that no mortal had been there. He ran off, alarmed, 
lest all his other bad deeds should be exposed and pu- 
nishment overtake him. At another time a person was 
drinkino- the " tangena" close by, and an officer of the 
11 tli honour and his Dekana came into the house and 
remained there talking for some time exactly under 
the spot where Simeon was hiding himself, and among 
other remarks, Simeon heard the officer say to his 



236 PREDICTION NOT FULFILLED. 

attendants, " These praying people are plainly throw- 
ing away their lives. It is said they have done it 
again and have fled : soldiers and officers are gone in 
pursuit of them, and where can they intend to go ? 
Wherever can they find a place in which they will not 
be found out ? And Rafaravavy, too, sister of Razaka- 
manana — how many times has she been found out 
praying, and been nearly put to death for it ! She was 
confined in irons for five months, and was just released 
from it and reduced to perpetual slavery, and now, it is 
said, has done it again ! How foolish ! Do they not 
clearly see that the queen disapproves of it ? Why do 
they not leave off ? And a woman, too ; how can she 
possibly expect to escape?" " True," replied the offi- 
cer's Dekana, " they have indeed been foolish. They 
can find no hiding-place ; they will wander about till 
they are caught; even men cannot escape long, and 
much less women." So much for prediction ; and yet 
these good folks are now in England; and even the 
" women" have escaped. 

To return — the two women, Rafaravavy and Sarah, 
went to visit a relation of the latter who lived at some 
distance. They arrived there late in the evening ; the 
relation was delighted to see her, and inquired who was 
the female friend with her. She simply replied that 
she was her " friend." They soon found soldiers had 
been there from the capital seeking for " some women 
that had run away ;" and had left orders in the village, 
that, should any strangers come there, they were to be 
apprehended. This news gave our two female friends much 
uneasiness. They saw they could not remain long there 



CONCEALMENT IN A CAVE. 237 

with any safety, and agreed to leave early in the morn- 
ing, and return to their friends whom they had left the 
day before. They proceeded on their journey, and 
arrived late in the evening. While passing a house in 
the village they heard a great noise in it, as if many 
were talking. They passed the house quietly, and 
reached the residence of their female friends. She 
could scarcely speak to them for some time ; but at 
last told them that soldiers were seeking for them in 
every direction through the district ; were entering 
every village, and searching every house in the vil- 
lage ; and that a party of soldiers, with Eafiakarana 
(the native printer), the accuser of Rafaralahy, at 
the head of them, was in that very house wherein 
they heard the noise as they passed ! " And where," 
said this pious woman, " shall I hide you to-night 
and to-morrow morning V At last she thought she 
would put them in a pit, or hole in the earth, which 
was near her house, the mouth of it being covered over 
with thorns and briers. They entered the pit, and 
remained there a night and a day. Next day they 
came out, and entered a small plantation of manioc 
belonging to this good woman, and were there for a 
few days and nights. Some nights they slept between 
large stones at the river-side, and sometimes on a 
mountain ; sometimes on the top of a grave, the high 
grass growing on the top concealing them from sight. 
While hiding here, one day, they saw Rafiakarana and 
his party, eight in number, passing close by in search of 
them, but were not discovered. After remaining with 
this kind friend about ten or twelve days, amidst great 
danger and anxiety, they resolved on removing to 



238 A NARROW ESCAPE. 

another friend, a few miles off, thinking it was not ad- 
visable to remain long in the same place. There were 
now but three of them in company, Rafaravavy and 
Sarah, and the wife of Rafaralahy, who had joined 
them. 

Rafaralahy and Andrianilaina, Sarah's husband, had 
gone to hide themselves in another place, and more than 
one hundred soldiers were searching for them, leaving 
instructions with all to apprehend strangers, and espe- 
cially Rafaralahy or Andrianilaina. In many places 
the people were already looking out for them. Part of 
the time they were hiding in a cave which was reported 
to be frequented by highwaymen, and where the follow- 
ing singular incident occurred. In the middle of the 
day a number of boys (watching cattle), from 12 to 15 
years of age, took courage to come near the cave, and, 
to show their daring, shouted out, " Holla there ! you 
highwaymen, come out and fight." This they continued 
for a long time, till at length our two friends thought 
that some one must have seen them enter the cave and 
told the boys, and that perhaps while the boys were 
encouraged to shout as they had done, the people might 
be collecting to seize them. They thought it best to 
venture out, and did so ; they came out together and 
pretended to run after the boys for some distance, who 
were so thoroughly frightened that each one ran as for 
his life, and continued to run for some miles without 
stopping, and some of them without even looking back. 
The two Christians had time to make their escape from 
the cave and the neighbourhood. 

The women thought that they would try to reach 
the Christian friend just mentioned. All three set out 



CONCEALMENT IN A BOG. 239 

together at cock-crow ; their way was near a market- 
place kept on that day, and where the concourse from 
all quarters was large. They took a lad to conduct 
them, who was directed to go before them at a short 
distance, and, if he should see any of the soldiers, to give 
them a sign, as agreed on. The lad kept before the three 
women, and soon after sunrise, as they were approach- 
ing the market, just as he had ascended a hill which 
was not far from a village, he saw about twenty soldiers 
coming to meet them, and already very near them. 
He immediately gave the signal, and the women turned 
with all possible speed out of the road. Sarah and the 
wife of Rafaralahy ran fast, and got to a consider- 
able distance, and were out of sight before the soldiers 
reached the top of the hill. Rafaravavy could scarcely 
move, and turned to a bog that was close by, where 
she hid herself among; the large rushes. She remained 
there perfectly motionless until the soldiers had passed 
by ; and although not wholly concealed and near the 
road, they did not observe her. After they had passed, 
she naturally icished to get out of the bog, and to find 
her companions. But by this time she had sunk so 
deep that she could not get out without assistance ; 
and what grieved her most was, her valued Bible, 
which was on her back, was being spoiled by the mud. 
At length her two friends came up to her assistance ; 
and, as soon as she was extricated, they all went as fast 
as they could in a different direction from that taken 
by the soldiers, and, after travelling till quite fatigued, 
reached a spot where they thought themselves Bafe ; 
but as they had not eaten food all day, and it was now 
evening, they wished to remain there for the night. 



240 FATIGUED AND HUNGRY. 

Yet, knowing that their friends would be anxious re- 
specting them, and probably be searching for them all 
night, they determined to proceed. Exhausted as they 
were, they proceeded on their way in the dark : they 
could see no road or path by which to travel, but took 
the direction they thought likely to bring them to the 
village they wanted. Several people, at different times, 
met them on the road, whom they supposed to be high- 
waymen. On one occasion four men ran after them ; 
but they hid themselves in the long grass called vero ; 
others ran away from them as fast as they could, as 
much frightened at them as they were at others. On 
reaching the house they found a friend from another 
village searching for them, as Rafaralahy and Andri- 
anilaina wished to arrange with them about going 
still further away, as the soldiers in search of them 
were now so numerous that it was almost impossible 
for them to remain longer in that district without 
discovery. The women, tired as they were, started 
immediately with this friend, and reached the house 
where the other two friends were remaining in con- 
cealment. After offering afresh thanksgivings to God 
for his protection hitherto, and again imploring his 
guidance, they came to the determination of going to 
the wilderness, although some of their friends feared 
they would then not only suffer but perish from hunger. 
They set off before dawn, and, after travelling about 
ten miles, came near the residence of a long -tried and 
Christian friend ; but as he was a man of importance 
in the district, they thought it probable that some of 
the soldiers might be there with him, and yet they were 
unwilling to leave the district without seeing him. As 



CONCEALED IN A PLANTATION. 241 

Sarah was the least known to any persons who might 
have come from the capital. She was sent to the village 
to tell him of their arrival, while the rest hid themselves 
among the grass. He was much pleased to see her ; 
asked about the others ; and, finding that they were not 
far off, he sent one of his confidential servants to fetch 
them up to the village. 

As soon as he saw them he burst into tears, and ex- 
pressed his delight on meeting them once more. He had 
suffered the utmost anxiety on their account the last 
fortnight, knowing that so many were seeking for them 
He made them remain with him till the following day, 
promising to take care that no one should find them 
there. The plan of going to the wilderness was again 
relinquished from the impossibility of procuring food 
there. He proposed digging a large hole at one end of 
his house, and partitioning the house, so that they 
might remain in it until the soldiers returned to the 
capital. The hole was commenced, but found not to 
answer. He then decided on making a small tent and 
putting it up in his plantations of manioc, in a spot 
where the long grass happened to be so high as to 
cover completely the tent. This was done without 
delay, and the friends were placed in it. He then fixed 
a "kiady" round the plantation, and being a man of 
influence in the district, gave strict orders that no man. 
woman, or child, stranger, or other person, should enter 
on that spot of ground, it being private property. They 
remained here without much fear for three months, and 
were well supplied by this good man, he himself 
sometimes carrying cooked provisions to them, and 

II 



242 INCREASE OF NUMBERS. 

at other times sending it by his wife, or confidential 
servants. 

Ever since his conversion to Christianity, he had care- 
fully observed the Sabbath, and had not made any 
change in this respect even when the queen issued her 
edict. He had now a little band of Christians with 
him, and convened as many as he could of his relations 
in his house on the Sabbath, to unite with them and 
his family in divine worship. Several members of his 
own family became serious at this time, and all of them 
learned to read, besides several persons on his estate, 
and many of his servants. In all about twenty com- 
menced learning, and nearly all were able to read in the 
course of a few weeks. His sister and her husband, 
who lived some miles distant, came with part of their 
family every Sabbath to unite with them. After remain- 
ing with him about a month, his sister much wished 
Rafaravavy and Sarah, with her husband, to go and spend 
a few weeks with her, as she lived in a very retired spot, 
where it was not likely the soldiers would find them. 
Rafaralahy and his wife still remained. The three went 
accordingly with the sister, and taught her and her hus- 
band, and part of the family, the way of salvation more 
fully. By this time the soldiers had returned home to 
the capital, and had given up the pursuit as fruitless. 

After remaining with the sister about three weeks, 
they received a letter from a friend at the capital, to say 
that Mr. Johns had arrived at Tamatave, This was his 
second visit there, and made with the express object of 
ascertaining the state of our Christian friends in Mada- 
gascar. He therefore wished his arrival to become as 



ARRANGEMENTS FOR ESCAPING. !>43 

extensively known as possible, so that the Christians on 
hearing of it might seize every opportunity they could of 
communicating with him. He thought if the people 
generally knew of his being there, the Christians, even 
though in concealment, would, by some means, come to 
hear of it. He therefore wrote letters to the queen, to 
Rainiharo, and several of the officers. Their aides-de- 
camp spread the information, and a friend residing at the 
capital, a near relative to the one who had taken so 
much care of them, sent immediately to the district 
where they were, to inform them that Mr. J. was at 
Tamatave, and wrote at the same time to the latter to 
request him to remain on the coast for a few weeks. 

Rafaralahy was at this time ill and unable to remove. 
Andrianilaina, his wife, and Rafaravavy proceeded to 
the capital, intending to go forward without delay to the 
coast. A valuable friend at Tananarivo advised the two 
women to remain concealed, and to let Andrianilaina 
and another Christian friend go down to the coast and 
see whether Mr. Johns was still there, and whether 
there was any probability of their getting away from the 
country. On their way to the capital, Rafaravavy was 
nearly caught. She was dressed in a common rofia 
cloth, and carried a large bundle on her head ; Sarah 
and Andrianilaina wore " lambas," white cloth dresses. 
They appeared as master and mistress, and Rafaravavy 
as servant. In this way they travelled for three days, 
and on the third day, in the afternoon, came in sight of 
the capital ; they advanced slowly, with the intention 
of entering the capital soon after dark. As they wciv 
advancing, two or three slaves overtook them near a 

m a 



244 RAFARAVAVY RECOGNISED. 

small market held on the roacl-side. The slaves kept 
pace with them, and at last, one of them said, " You 
are the sister of Razakamanana." Rafaravavy made no 
reply; but Sarah asked, " What Razakamanana?" 
" You know what Razakamanana I mean," said she. 
" I never saw him," replied Sarah, with truth, for it 
happened that she did not know him, and never had 
seen him. After a few more remarks, the slaves turned 
off to the market, which was close at hand. 

The three Christians were now much alarmed, as it 
was evident one of the slaves, at least, knew Rafaravavy 
perfectly well. They suspected that they had gone to 
the market to tell the people there to go and seize them. 
They hardly knew whether to advance or return, but 
sat down for a few moments that they might appear 
not to be hurrying away, and then advanced without 
molestation. The shades of evening soon concealed 
them from sight, and they safely reached the house of a 
friend at the capital. In the evening the slave men- 
tioned above told Andrianandraina, to whom Rafaravavy 
had been sold, and who was also a first aide-de-camp of 
Rainiharo, that she had seen Rafaravavy near such a 
village, and that she thought she was hiding in that 
village, as it belonged to a relation of Rafaravavy. Her 
master and the people did not believe it, and merely 
said, " If she had seen her, why had she not taken her 
up ? " Here the affair terminated, but the incident 
showed how very narrow had been the escape. 

Rafaravavy remained in the house of one friend, and 
Sarah in that of another. As the latter was not 
known at the capital, there was not much difficulty in 



THE DOOR KEPT S1IUT. 245 

concealing her : it was much more difficult to conceal 
Rafaravavy, since she was known to almost everybody. 
She was put in a part of the house thought to be quite 
adapted for the purpose, and remained concealed there 
more than a fortnight. One day, about fifteen or twenty 
men came to the house suddenly, on some business from 
the government, and had occasion to examine the whole 
of it ; they had no idea that Rafaravavy was there, nor 
had they come in search of her. The owner of the 
house became uneasy while they were there, and though 
not a person easily alarmed, he felt anxious now, 
not seeing how she could possibly escape. After they 
had looked over all the other parts of the house, they at- 
tempted to enter that part where she was. The door 
was shut, and they tried hard to push it open ; Rafara- 
vavy pushed on the other side. They perceived the 
owner of the house was remarkably uneasy, and it 
struck them that perhaps he kept his " ody" (charms or 
idols) there, and gave him a hint of the kind ; a mistake 
which he did not think it needful to correct. 

They left the house as if for the purpose of giving him 
an opportunity to remove his " ody ;" and as soon as 
they had left, he called Rafaravavy to come out without 
delay, and led her out of the house by a different exit ; 
she escaped over a wall, and reached another friend's 
house without bein^ seen. The men in less than a 
minute returned, and entered the very place where she had 
been concealed. This happened in the daytime, and 
many of the Christian friends stood not far off looking 
on with trembling anxiety. 

We left Joseph, David, and Simeon in the forest. 



246 CONCEALMENT IN THE FOREST. 

east of Ambatomanga. The friend who led them there 
did all he possibly could to make them comfortable, and 
supplied them with rice from the capital. 

His work in the service of the government pre- 
vented him, however, from visiting them as often as he 
wished, and all the rice he could give them he had to 
carry from the capital, at a distance of 40 or 50 miles ; 
he was naturally timid, and would not venture to tell 
any, even of the Christians, where they were concealed, so 
that none of them visited them even once in the forest, 
not knowing the exact spot where they were. They 
suffered much during these five or nearly six months from 
want of sufficient food, and from the heavy rains. 
Having merely a sort of shed to live in, which exposed 
them to constant chills and damps, their health suffered, 
and they were more than once in great danger of being 
apprehended as robbers and brigands, by the people 
fetching timber. 

One advantage of being in the forest was, they had 
plenty of fuel ; and they found ample time for reading 
and prayer. After their friend had supplied them for 
about four months, he found his little resources almost 
exhausted, and told them that he must go to another 
part of the forest at some distance to make bowls which 
he might sell at the capital, and so obtain money to pur- 
chase rice for them, since he had none left ; David went 
with him, as he was less known in that part than either 
Joseph or Simeon. Besides which, the latter were ex- 
tremely feeble and could hardly stand on their feet. 
Their friend left with Joseph and Simeon a sufficient 
quantity of rice to support them for three weeks, and as 



ARRIVING AT A FAVOURABLE TIME. 247 

he was to have David with him to assist him in making 
the bowls, he intended to return within the time men- 
tioned with a fresh supply of provisions, obtained by 
the fruit of their united labours in the forest. After 
appointing a time and a place to meet David he re- 
turned to the capital. David in the mean time was 
anxious to leave his two sick friends in as much comfort 
as their circumstances admitted, and contrived a better 
sort of shed for them ; but while arranging the wood 
for it, the day before he was to set out, he cut his foot 
with an axe which disabled him from walking. He 
was now obliged to remain and take a share of the rice 
allotted only for Joseph and Simeon, and as three per- 
sons were eating instead of two, they consumed it some 
days before the three weeks had expired. 

They tried to find roots or wild fruits to eat, but 
could not ; and it became a very serious affair with 
them what to do. After much fervent prayer they said 
to one another, " Why do we sit here till we die ? Let 
us try to reach our friends in the capital ; if we are pre- 
served from being discovered we shall live, if we are 
caught w T e can but die." They set out the next day, 
reached the capital, and were concealed by their friends. 
On leaving the forest it was their intention to return 
without delay after obtaining food, and therefore buried 
their bible, testaments, and other books, with their axes, 
&c, in the earth, and there they remain most likely to 
this day. On arriving at the capital they heard that 
Mr. Johns had reached Tamatave, that Rafaravavy ami 
another persecuted friend had also come to Tananarive), 
intending to go down to the coast, hoping to effect their 



248 DIVINE PROVIDENCE. 

escape across the water, and that Andrianilaina and an- 
other friend had gone down to Tamatave to ascertain 
the probability of their getting off, and were expected 
back ere long. 

Thus for the space of eight months were our friends 
mercifully preserved amidst innumerable dangers. 
Every day renewed its difficulties ; but in every diffi- 
culty God provided for their escape, and thereby con- 
firmed their faith in his word, their trust in his provi- 
dence, and their hope that he would keep them " to the 
end." 



THE MESSENGERS AT TAMATAVE. 249 



CHAPTER X. 

Journey of the Refugees from Tananarivo to the Coast, where they 
embarked for Mauritius ; including various providential Escapes 
from Discovery and Apprehension on the Road. 

It has been already mentioned that Andrianilaina, and 
a companion, left the capital for Tamatave with the view 
of meeting Mr. Johns there, and making some final ar- 
rangements with him for the escape of some of the per- 
secuted Christians to Mauritius. They reached Tama- 
tave safely while Mr. Johns was yet there, and entered 
the house he occupied about the middle of the day. 
As he knew the government was seeking for Andriani- 
laina, it may be conceived how anxious he felt on seeing 
him and his companion. He had no place in which to 
conceal them, and as his house was filled with visitors 
nearly the whole of the day, and they would be in con- 
stant danger there of apprehension, he sent for his con- 
fidential friend, Ramianclrahasina, and explained to him 
the whole affair, persuaded that, though he held a high 
office under government, he would not betray the Chris- 
tians, but rather aid them in effecting their escape. 

On stating the case to him, he deeply sympathised in 
the anxiety of Mr. Johns, and advised Andrianilaina to 
remain on the coast until his companions came down 
from the capital, and to let the friend now with him re- 
turn, and urge those who could effect their escape to 
attempt it without delay. lie immediately went to the 

M 5 



250 PLAN OF ESCAPE. 

village, and, being a man of authority in that part of 
the country, took possession of a house not occupied ; 
then conducted Andrianilaina to it, with his nephew 
(James, now in England) and a confidential servant to 
remain with him, and put up a u kiady" before the door 
to forbid the entrance of any intruders, as though a 
sick person was there. It being known that Ramian- 
drahasina had put up the kiady, no one ventured to ap- 
proach the house. After remaining there part of two 
days he sent him to another village thirty or forty 
miles distant, with his confidential servant, who was to 
remain with him till the ship arrived. The other friend 
hastened back to the capital with letters to explain the 
plan, and to direct them to proceed to the village where 
Andrianilaina was concealed. All this having been 
settled, it was thought advisable for Mr. J. to return 
to Mauritius, and a final arrangement was made with 
a captain to bring them there from Madagascar. The 
amount agreed on was 400 dollars, 80/. sterling ; which 
sum was spontaneously and generously collected on the 
spot. Letters were then given the captain to the per- 
son on the coast who had concealed the refugees, and 
who was to be prepared to convey them safely on 
board. 

During the absence of Andrianilaina' s companion on 
his journey to the coast and back to the capital, our 
friends managed to avoid discovery. Rafaravavy was 
concealed in the house of one friend, Sarah in that of 
another, and the rest of the party among different 
friends. 

On the return of Andrianilaina's companion with 
money to our Christian friends to purchase provisions 



LEAVING THE CAPITAL. 251 

on their journey to Tamatave, and letters and instruc- 
tions as already mentioned, they resolved on setting 
out immediately. Rafaravavy was anxious to see once 
more her nephew, Andrianantoandro, who had been 
now in irons for six months, namely, since the death 
of Rafaralahy. Putting on a cloth resembling that 
usually worn by slaves, she went to his house, long 
after dusk, and although soldiers were guarding him, 
they took no notice of her, supposing her to be a ser- 
vant of one of his friends who was in the habit of visit- 
ing him with rice. He was still in irons, and at the 
moment she arrived happened to be asleep. She durst 
not venture to speak to him, lest her voice should lead 
to her detection. She pressed his hand and left him. 
He was informed of it in the morning, and was deeply 
affected. She parted from him without any expecta- 
tion of seeing: him again in this world. 

Late at night our five friends, namely, Rafaravavy, 
Sarah, David, Simeon, and Joseph, set out by agree- 
ment from the capital, full of fear and joy. Many 
tears were shed both by the Christians remaining, and 
by those leaving ; and many fervent prayers were 
offered up for the divine blessing and protection. Two 
friends accompanied them as servants to the coast, and 
it was arranged that one should go before them at a 
short distance, and the other behind. If the one 
before saw any person likely to know them he was to 
call to the one behind, "Faingana ley iry" — ww Make 
haste ;" and should one be coming behind, then the one 
behind was to call on the one in advance, * ; Andraso 
kely — " AVait a little. " The orders were of course 
be obeyed inversely ; the command bo " make has 



252 WISE AS SERPENTS. 

implied " get out of the way as soon as you can ;" and 
" wait a little" meant "go on as fast as possible." 
And at any rate the party in the middle would have 
time to turn out of the road, or, if caught, their two 
guides would not appear connected, and so not be 
involved in danger with them. The plan answered well 
when they came to the forest, where the paths are nar- 
row and circuitous, and where an opportunity of con- 
cealment occurs so frequently. By daybreak they 
were ten or twelve miles from the capital, and hesi- 
tated whether to conceal themselves during the day or 
proceed on their journey ; but as they could not find a 
convenient hiding-place they determined to advance. 

In the morning they met suddenly with some persons, 
one of whom knew Joseph perfectly well, noticed him, 
and looked after him some time. This induced them 
to turn at once out of the road, and direct their way 
towards the forest till they were out of sight, when 
they returned again to the high-road ; so that, if the 
men who had just passed should tell the people in the 
neighbouring village, they might be induced by the 
stratagem to direct their steps towards the forest. 
After a time they turned out of the road and read the 
18th chapter of Luke, and took courage, especially from 
the 27th verse : — " The things which are impossible with 
men are possible with God." They walked about 
there and prepared provisions, as they could not venture 
through the village before night. After dark they 
proceeded, using their lamp which a friend had given 
them, and which they found of great service. They 
now remembered and conversed about God having led 
the children of Israel by the pillar of fire. Ex. xiii. 21. 



HARMLESS AS DOVES. 253 

When they got near the village they recollected what 
Gideon did, and divided themselves into small compa- 
nies, lest the villagers should hear their steps on passing 
through, and come out from their houses to see so 
large a company ; and then, lest the lamp should 
awaken suspicion, they put it, not in their pitchers, 
but in their cooking utensils. 

This village is on the road just before coming to 
Ambodinangavo. Near the latter is a descent which 
our party found extremely difficult. The rain poured 
in torrents; they slipped almost every moment, and 
could only advance by holding each other's hands. 
They recollected Bunyan's description of Christian 
walking on all fours, and felt they were like him. 
When they began to ascend they found the difficulty as 
great as at the descent. They talked of Christian 
in Pilgrim's Progress, and remembered his saying, 
" Though the ascent is steep, I will go up ; though 
the road be difficult, its difficulty shall not discourage 
me." They took the same resolution, and felt it was 
for life — pressed onward and reached the top of the 
hill almost unawares, without being sensible of their 
fatigue. On descending the hill they exhorted one 
another to proceed w T ith the utmost caution, as a single 
fall might precipitate them to a great distance. " Let 
us learn to keep," said they, profiting by their situation, 
u c the narrow path,' in the strength of the Lord, and 
hope to continue stedfastly in it till we reach the end of 
our journey, and may the Lord keep us from falling." 
They saw a fire at some distance, and supposed it might 
be a light belonging to some of the queen's letter-car- 
riers; and as the road was narrow, and there was no 



254 DREAD OF AN ENCAMPMENT. 

place of concealment at hand, they extinguished their 
candle to avoid discovery, and turned slightly out of 
the path in time to allow the party to pass by. 

It was now about midnight ; and at a little distance 
from the road they laid down to sleep. No sleep, how- 
ever, could be obtained ; the rain continued incessantly 
till the morning, and they were soaked through. They 
talked of their uncomfortable situation, having nothing 
to defend them from the cold and rain, but were 
cheered by the hope of a world " where the wicked 
cease from troubling and the weary are at rest." 
About cock-crow they proceeded on their journey, but 
as there were two or three hundred soldiers a little be- 
fore them going to Tamatave, and encamping, they 
were informed, about ten miles in advance of them, 
they felt anxious how to pass them without being seen. 
Many of the soldiers knew them perfectly well, and 
the Dekana of Rainiharo were with them. Many of 
the officers knew Rafaravavy, and some of them had 
been in search of her. They thought it safest to ad- 
vance. It was dangerous to remain long where they 
were, as other soldiers had been sent off from the capi- 
tal in search of highwaymen in that direction, and the 
woodcutters were not far from the spot. If they 
, should see them they would apprehend them as high- 
waymen or runaway slaves. They thought it safer 
and easier to pass the camp of the soldiers near dawn 
of day than afterwards, for, it being much colder at 
that time than any other part of the night, the men 
keep within their tents more closely. Committing 
themselves to the care of the Keeper of Israel, they went 
forward, and with great difficulty came to the village of 



DREAD OF PURSUERS. 255 

Ambodinangavo. Soldiers are stationed here waiting 
to convey letters for the government, but there was no 
possibility of going by any other path than through the 
village. As they entered it some of the people opened 
their doors and looked out ; but, seeing so many per- 
sons passing without signs of fear, they were not 
suspected, and so got through unmolested. The next 
difficulty was how to pass the camp of the soldiers, to 
which they thought themselves approaching. 

But encouraged to hope that He who had hitherto 
preserved them would still protect them, they went 
on, and arriving at the spot where it was told them 
the troops were encamping that night, found to their 
great astonishment and delight, not one there. They 
said to one another, " The Lord has indeed pre- 
pared our way before us ; let us be thankful, take cou- 
rage, and advance diligently on our journey." About 
nine o'clock they remained some little time, partook of 
some refreshment, and hoped to reach the Mangoro 
river soon after dark. They saw presently several men 
coming towards them, wearing white lambas, a sign 
that they were some persons of consequence, and Hovas. 
They left the path, and found that those following 
them, turned in the same direction, and in an instant 
they saw many others coming up behind them, and 
that they also turned out of the path to follow their 
steps. They now thought, beyond a doubt, that they 
were persons in pursuit of them. They hurried on 
till they came to a hollow, and got among the bushes, 
where they left the two servants who were with them, 
and Sarah, to sit by the path until those in Bight had 
passed, lest, if they should come forward and not see 



256 CROSSING THE RIVER. 

any of them, it might make them suspect that they 
were people running away, even if they had no sus- 
picion of the kind before. They hurried to the bushes ; 
and, though they had no time to unite in asking the 
protection of God, they remembered Psal. 1. 15, " Call 
upon me in the day of trouble: I will deliver thee, 
and thou shalt glorify me ;" and urged each other to be 
fervent in prayer. The men came forward, and took 
no notice of the two servants and Sarah ; and, after 
having passed to some little distance, our friends came 
out of the bushes and again proceeded. They had not 
gone far before the servant in advance called out, " Make 
haste, there !" They understood the signal, and turned 
into the wood ; from whence, after the party causing 
the alarm had passed, another signal was given, and 
they went on. In this manner they proceeded till they 
came near the Mangoro, and then loitered about till 
night, not knowing how to pass this large river. The 
number of crocodiles in it renders it impossible for 
any one to swim over, and the only canoe to be had is 
kept in one place, under the charge of men employed by 
the government, who inquire of every one passing over 
his business. There was no possibility of crossing with- 
out a canoe. It was dark when they came to the place 
where the canoe crosses, but, fortunately, they came at 
an excellent juncture; some soldiers had just crossed, and 
the boatmen, supposing them to be their companions 
and attendants, took them over without objection. 

After crossing the river they pretended to be going 
towards the village to rest for the night, but were, in 
fact, most anxious to avoid it, as the soldiers that were 
going down to Tamatave were lodging there. Hence 



THE PATH LOST. 257 

they resolved to go on as fast as possible, so as to get 
some distance in advance of them. They lighted their 
lamps ; but, as the plain from Mangoro to Mora manga 
is very extensive, and the footpaths not easily seen in 
the night, they lost their way, and wandered about for 
a long time. There were many small footpaths, and it 
was difficult to find the right one. While in search of 
the right road they remembered in what trouble Pilgrim 
was when he lost his certificate. They found the path 
at last, " fetched strength," and proceeded till they 
came to a place where there was a bridge, or rather a 
narrow plank, at a considerable height above the water, 
which shook at every step, and was so narrow that two 
persons could not walk together. The water was wide 
and deep ; the women began to fear crossing, and in- 
quired if there was no other way to get over, but ascer- 
tained that there was none. They then remembered 
what " the shining ones" had said to Christian and 
Hopeful when they asked if there was no way to the 
Celestial City but through the river. It took them 
some time to get over, but they succeeded in passing 
this dangerous place in safety. They again lost their 
path, and, in searching it here and there, lost the 
direction of it altogether ; some of them thought the 
east was in this direction, and others thought it was in 
the opposite direction; and as they had neither sun, 
moon, nor stars, map nor compass, nor guide to lead 
them, they laid down, tired and hungry, weak and ex- 
hausted ; for they had had little rest since leaving the 
capital. But as they had waded through several bogB, 
and were cold, they could obtain no Bleep, though so 
fatigued as to be scarcely able to move their feet. At 



258 TRAVELLING IN THE FOREST. 

last, watching for the morning, they saw day dawn; 
it pointed out to them the east, and they directed 
their ways eastward, remembering the star which di- 
rected the wise men to the Saviour. After travel- 
ling hard for several hours they came to Ampasimpotsy. 
As many were passing and repassing here from the 
coast, they durst not venture into any house, but sat 
down by the water-side, pretending to wash and dry 
their clothes, so that no one might suspect the reason 
why they did not enter into the houses as others. 

After resting for some little time, and uniting with 
one another in prayer and praise, they recommenced 
the journey ; but as the path was now through the 
great forest, where it would not be easy to turn aside 
in case of meeting any of the Hovas, it was necessary 
to make fresh arrangements. They still kept one of 
the servants before and one behind, but dressed Sarah 
according to the custom of the country, in the best 
style they could, that she might appear like a wife 
of an officer going to reside with her husband on 
the coast. Rafaravavy was dressed in common rofla 
cloth, as if a servant of Sarah, having a straw hat 
and large bundle on her head, so that a small por- 
tion only of her face was visible. Thus they came 
on the fourth day beyond Alamazaotra, the most 
difficult part of the forest, and as they were now 
much fatigued, they turned aside a little into the 
depths of the forest, and laid down till the morning, 
too wearied to obtain sleep. In the middle of the night 
some soldiers passed by near them, carrying torches 
with them. They thought they were in search of them, 
but found they were carrying letters for the government. 



ONE OF THE PARTY RECOGNISED. 259 

Proceeding in the morning, several persons passed 
them, some of whom they knew, but who did not recog- 
nise them. To avoid being recognised they covered 
their faces as much as they could, and overheard the 
people as they passed along, remark to one another, — 
" These people are ill in the smallpox, and hence they 
cover themselves up in this manner." This made them 
think it was imprudent to cover their faces so much, 
as it might lead to their being apprehended ; persons 
having the smallpox not being allowed to associate 
with others or travel about, but, to avoid communicating 
the infection, being required to remain in sheds or huts 
at a distance from any village. 

Going up hill in the midst of the forest, Simeon, 
being a little in advance of the party, saw a number of 
native traders close by, and made a sign to his com- 
panions, who turned out of the path into the forest 
as quickly as possible ; but, as the men had already 
seen Simeon, he thought it safest to keep straight 
on towards them, remembering at the moment what 
Watchful said to Christian when he saw the lions in 
the way,-— " Fear not the lions, for they are chained." 
Some of them he knew perfectly well ; they also knew 
him, and they saluted each other. After passing them, 
one of the servants of the refugee party, as if having 
no connexion with Simeon, contrived to listen to what 
they were saying. " One of the traders remarked, 
" That is Andrianomanana (Simeon), who was lately 
sold to Rainiharo on account of his religion ; where can 
he be going now?" The other said, "Is he not a 
trader? Most likely Rainiharo has sent him to sell 
some goods on the coast;" and so suspicion was lulled, 



260 JOURNEY TO BEFORONA. 

and the danger avoided. After these people had gone on, 
our party came out from the spot where they had con- 
cealed themselves, and went forward thanking God for 
this narrow escape. 

After advancing a little way they saw two men 
coming after them, by whom they were soon overtaken; 
they had no place to turn out of the road, and they had 
been seen before they saw the party coming forward. On 
meeting, the strangers asked them questions as if they 
suspected them, and followed them some time. Our 
friends were all anxious to get away from these persons, 
and at last they sat down complaining of being tired ; 
but as soon as they sat down, the other party sat down 
also. On getting up and proceeding on their way, their 
unwelcome companions did the same. They then bent 
their course to a village close by, intending to remain 
there for the night ; the others did the same, and actu- 
ally turned towards the village with them. Our friends 
then said to one another, in the hearing of the strangers, 
that, as it was so early in the afternoon, they had altered 
their minds and would go forward to Beforona. Thither 
they accordingly proceeded. After awhile they saw the 
two men following them, and, full of anxiety, concluded 
they suspected them, and intended to have taken them 
up as soon as they should meet with any soldiers. 

The refugees reached Beforona together, and then felt 
compelled to go to the village and sleep there, for if 
they advanced, it would at once convince the party 
suspecting them that they were runaway slaves and 
afraid of being seen. They thought if they went to the 
village it might remove suspicion. This was the fifth 
night since they left the capital, and the first that they 



SOLDIERS AVOIDED. 261 

entered any house. They passed the night in much 
anxiety lest the two men, with some others, should en- 
ter the house and apprehend them. At dawn of day 
they left the village and reached Ampasimbe, whence, 
after resting awhile, they proceeded ; but here they had 
a narrow escape, as numbers of the soldiers met them, 
some of whom knew Rafaravavy. Happily the con- 
certed signal of the servant in advance gave them time 
to turn out of the road and conceal themselves. Soon 
after passing these soldiers, the two men they left at 
Beforona overtook them, and asked them where they 
intended lodging that night. They said they had not 
decided. The two men then w T ent forward, and our 
friends remained behind. After again advancing a short 
distance, the servant at their head made the usual sig- 
nal, and they concealed themselves. A party of soldiers, 
armed with spears and swords, were coming forward, 
but passed on without observing our friends. 

They now intended to go beyond Ambatoharanana, 
knowing that in that village w^as a dekana of one of the 
first officers who knew them well, and they considered 
that village a dangerous place for them. Before ap- 
proaching the village they waited for the shade of night 
to conceal them, and were anxious to find some other 
ath without going through the village, but in this they 
did not succeed. They were compelled to decide on 
going through it at all hazards. After dark they 
advanced, but on coming near the village, they found 
numbers of the inhabitants sitting in the middle of it. 
directly in their path, and among them the two men 
who had followed them on the road, and another man 
who knew Rafaravavy. They attempted to pass and 



262 IN GREAT DANGER. 

proceed on their journey, but on seeing it, the people 
cried out, " Where are you going such a dark night as 
this ? Why not sleep in the village as others do ? " 
They replied, " We intended to go forward to the vil- 
lage before us." Is there no food with us ? " said they ; 
" stop here as others do." 

Our friends felt obliged to remain here, even in the 
midst of danger, and actually entered the very house 
they would most anxiously have avoided, it being next 
to that in which the dekana mentioned resided, though 
they were not aware of it at the moment. Rafaravavy 
laid down, and covered herself over with a lamba, as if 
unwell. Shortly after they had entered, the two men 
whom they had regarded with so much suspicion, came 
into the house and gave their packages into their charge 
and went out. They thought certainly the men were 
gone to fetch the soldiers residing in the village to take 
them up, and they said to one another, " Let us fer- 
vently pray, for God can shut the mouths of these men, 
and deliver us from the hand of the enemy." If we are 
caught here, we shall be put to death, apparently for 
running away rather than for praying, and the enemy 
will say, " These praying people intended to run away, 
but the kasina (that which is sacred) has prevented 
them, and they are caught." 

Rafaravavy and her companions then remembered 
Deut. xxxii. 27, " Were it not that I feared the wrath 
of the enemy, lest their adversaries should behave them- 
selves strangely, and lest they should say, Our hand is 
high, and the Lord hath not done all this." They 
offered fervent prayer, their fears subsided, and they 
found encouragement from Jer. i. 8 : " Be not afraid of 



UNDER SUSPICION OF DETECTION. 263 

their faces, for I am with thee to deliver thee, saith the 
Lord/' The two men returned and fetched away their 
packages, and removed to another house. Thus they 
passed the sixth night on their journey. 

At cock-crow next morning they departed, full of 
gratitude to God for his protection, for they had cer- 
tainly been in the most imminent danger of being de- 
tected, as so many persons in the employment of the 
government were residing here. They proceeded as fast 
as possible until they got beyond Ranomafana. Fa- 
tigued and hungry, they left the path and sat down to 
cook some rice. The two men already mentioned again 
came up with them, and seeing them resting, they also 
rested. This increased the suspicion of the refugees. 
They offered the men some rice, remembering the words 
of the Apostle, " Therefore if thine enemy hunger, feed 
him ; if he thirst, give him drink." Romans xii. 20. 
But they refused, or took scarcely any. Our friends 
then said to each other, " These men seem like enemies 
— they follow us and yet refuse to eat with us. It is a 
bad sign, for thev must be as hungry as we are." On 
going forward, the two men went first, and, as our 
friends found, took a large leaf, and placed it on the 
road. . The latter could not conceive what was the de- 
sign of this action. They thought it might be a signal 
agreed on between them and some of the soldiers who 
were coming forward to seize them, and that they had 
put the leaf there as a mark of their having seen them. 
They therefore threw away the leaf, and one of the 
servants remained concealed to see whether any should 
come up with the intention of getting before them, and 
so to warn them in time. 



264 A NIGHT S REST. 

After advancing a little, they saw the two men sit- 
ting down as if waiting for them. They kept on and 
passed them. In a little w 7 hile the men overtook them 
again. Our friends went on slowly, and allowed them 
again to get in advance. They then proceeded until they 
reached Maro-omby, by which time the servant overtook 
them. The two men went up to the village, and the 
fugitive party went forward on their journey. They in- 
tended to reach Ambohibohazo the same evening, and as 
it was very rainy and cold, and the earth quite wet, they 
intended to enter, after dark, some house where no 
strangers frequented. But as they were passing through 
a village in the way to Ambohibohazo, they saw a num- 
ber of houses without inhabitants, for the people had 
gone to do the fanompoana, or government service. They 
entered one of these empty houses and were much re- 
freshed with a night's rest. They were delighted with 
their lodging, for they seemed to be out of immediate 
danger, and every night that they had hitherto slept in 
a village, they had been under the constant and haras- 
sing apprehension of being seized. They found that 
sleep is sweet to the weary. As there were but few 
people in this village, and none in the house where they 
remained, they lodged without fear, and called it the 
" Porters Lodge," for it seemed as if it had been made 
for their relief and security. In the morning they en- 
deavoured to hire a canoe to take them the remainder of 
their journey, as they were not only much wearied, but 
it appeared to them the safer mode of proceeding. They 
could not obtain one for the little money they had, and 
hence were compelled to proceed by land. They pre- 
pared some rice to carry with them, so that, should 



PROCEEDING ALONG THE BEACH. 265 

they meet with persons they suspected, they might 
turn out of the road and appear to be taking a meal, so 
as to avoid the suspicion that they had left the path in 
order to conceal themselves. 

On reaching Andevoranto, they left the road and 
travelled along the beach towards Tamatave. Towards 
evening they became hungry, but could not find fresh 
water to boil their rice. After a time they remem- 
bered they had some manioc with them, and said to 
one another, " Why should we remain so hungry. 
while w r e have with us some manioc, and a tinder-box 
to strike fire ? " 

They sat down, kindled a fire, roasted the manioc, 
were much refreshed, and remembered those words, 
" Man shall not live by bread alone," Matt. iv. 4. 
Towards the evening they found, near Andavamena- 
rana, water, though somewhat brackish, and boiled 
their rice. Presently again they saw the two men who 
had given them so much anxiety, on the road, coming 
behind them. They agreed to quit the path along the 
beach, and turn into the path in the jungle, where 
people usually proceed, thinking, if the men saw them 
keep on the beach, it might increase their suspicions. 

After getting out of the sight of the men, they re- 
mained quietly till they had passed. Night came on, 
but though tired, they thought it best to continue tra- 
velling, as the government letter-carriers were numer- 
ous in the neighbourhood; and as they took the path 
in the jungle, it seemed best for our friends to proceed 
along the beach, which they did, now the eighth night 
since they left the capital. 

n 



266 HUNGER. 

They rested in the morning in a retired spot, and 
then advanced as rapidly as they could through the day, 
and after dark lay down to rest. Long before daylight 
they proceeded, as they knew they were sleeping near 
a Tillage in which soldiers resided. 

Our party was by this time so tired, and their feet 
so much swollen, they could scarcely move. Some 
could scarcely keep up with the rest, and then by some 
accident passed beyond them unawares, and so missed 
each other ; it was providential they met again, for, as 
they could not trace each other by the footsteps on the 
sand, it led the party in advance to suspect the others 
were behind. About midday they came opposite Tra- 
nomaro and sent one of the servants to buy rice ; a 
very small quantity could be obtained, and only at an 
enormous price. There were few people in the village, 
all had gone to the " fanompoana," and the village 
appeared forsaken. Their journey was drawing to an 
end, and they were aware that the risk of being disco- 
vered was greater as they approached nearer to Tama- 
tave. They resolved on sending forward the two ser- 
vants to the friend who had kindly promised to receive 
them into his house and conceal them till the vessel 
arrived. They remained concealed in the jungle, though 
without food. They continued there all next day, and 
durst not venture into the village. Hunger increased, and 
they had no prospect of relief till the servants returned. 
Towards evening, after being more than a night and a 
day without food, they recollected having some stale fat 
with them which they had brought to feed the lamp. 
In their extremity they boiled it, ate it, thanked God 



HOPE. 2G7 

for it, and reflected on all his goodness to them in 
snatching them as brands out of the burning, and his 
care over them in supplying them while in confinement. 
" When we brought this supply for our lamp with us," 
said they, " we no more thought of using it in an ex- 
tremity for food than the children of Israel thought of 
receiving manna when they set out on their journey 
from Egypt." 

Next morning the servants returned from the friend 
who had promised to conceal them ; they were anxious 
to know what kind of reception and encouragement 
they had met with, for their safe escape from the 
country seemed to depend on that. They instantly 
asked : the servants smiled, and said, " All is right ; 
there is indeed a God, and he prepared the way before 
us. We delivered the letter to the friend, and he under- 
stood it immediately, and asked us where you were : 
we told him. 4 Go back,' said he, 4 take them to such 
a place, and leave them there ; then come and tell 
me and I will take my canoe and carry them across the 
lake after dark. This is a dangerous place, there are 
many soldiers here guarding every spot. Tell them to 
take courage, and I will do all I can for them ; and as 
long as I am safe they will be safe/" It was no small 
comfort, also, that they had brought some rice, for our 
friends had been now nearly three days without anv- 
thing to eat. About sunset they proceeded to the 
place where the canoe was to meet them, and sent one 
of the servants to say they had arrived. Here they had 
nearly committed themselves. A man going along in 
a canoe saw them, and came to see what they were 

n2 



268 RECEPTION NEAR TAMATAVE. 

doing. They thought he was the person that was 
coming to take them across, and were so overjoyed that 
they nearly divulged their secret. Some of them soon 
found out the mistake, and tried to rectify it by offer- 
ing the man some food, and by so doing led him to 
conclude that they had turned out of the usual path 
into this private spot merely to eat. He refused, and 
rowed away. Soon after, a person, accompanied by 
the servant they had sent, came, and they were all 
taken into the canoe, and conveyed safely to the house 
of the friend who had promised to take them in. And 
none can describe, say they, the joy and gratitude they 
felt when they found themselves safe in the house of a 
friend. He received them with the greatest kindness, 
asked them about the dangers they had encountered, 
and gave them food to eat. They then read together 
the sixteenth chapter of John, and sang, though not in 
a high tone to be heard, a hymn of praise to God. 
After some further conversation, he told them, much to 
their comfort, of the plans formed for their escape. 
"Do not grieve," said he, " for Mr. Johns and myself 
have arranged all that concerns you, and I expect the 
vessel here in about ten days ; you will remain in my 
house, and though I cannot be often with you, as busi- 
ness calls me away, I shall leave my nephew with you 
to provide you food; whatever you want, tell him, and 
I shall do all I can to make you comfortable and to put 
you safely on board." Soon after their arrival, there 
was some suspicion that the Europeans were about to 
attack Tamatave : but their friend told them that he 
would see them on board before it took place, and cle- 



SAVED BY A SIIOWER. 2()D 

sired them to hold themselves ready at his call. He 
lived at some distance from the spot where they were 
concealed. One night he sent a confidential person to 
fetch some things from the place where they remained. 
This person misunderstood him, and thought he was to 
bring them ; they set out with him, and never had Pro- 
vidence appeared more clearly in their protection than 
that night. They followed their guide till they came 
close to the port ; at that time a very heavy shower of 
rain was falling, and they passed on to their friend's 
house. He was amazed when he saw them, and asked 
how it was they had come without being sent for. The 
mistake was soon explained. What to do with them 
was the question ; there was no place of concealment 
there, and the only alternative was to return to their 
former hiding-place, though it was far more dangerous 
to do so than they had apprehended. He set out to 
lead them back from whence they came, and as they 
were going out of the village, ten or twelve men in- 
stantly surrounded them and asked where they were 
going. Their friend had told them previously not to 
speak, but let him speak, should any attempt to stop 
them ; consequently he replied and said, " that he and 
his friends were going to his country place on business." 
He was a man of influence, and well known, and no 
one suspected him, so that all were allowed to puss. 
The men that had surrounded them were the guards, and 
had it not been for the heavy shower of rain which fell 
when they were passing by this very spot just before, 
which had driven the guard into their houses, they 
would no doubt have been caught. They safely reached 



270 EMBARKATION. 

their resting-place. Next morning their friend returned 
home, and desired them to remain till he sent for them. 
In a few days the expected ship arrived, and after 
taking in her cargo and being ready to sail, their kind 
friend sent a confidential person to tell them, as a pre- 
cautionary measure, to cut their hair, and then to follow 
the guide to the port at Tamatave. It was getting dark 
when they left the house ; they hastened on, with many 
an anxious step, till their guide brought them to the 
jungle near the port, where he left them for a short 
time, that he might announce to their friends, the party 
that had engaged to take them on board, that they had 
now reached the spot. Their friends came, with a suit 
of sailor s clothes for each, as the most effectual means 
within their reach of evading suspicion. They put 
them on in the jungle. This was now a most critical 
moment. Within a few minutes they must, after all their 
escapes, either be detected, or they would be beyond 
the reach of detection. One of the party concerned for 
their escape went to the guards at the landing-place to 
amuse them with some tales, while the others took our 
friends privately on board. 

The ship weighed anchor early next morning, and 
sailed for Mauritius. Having got fairly out to sea, 
these Christian refugees said to one another, " Let us 
now, like Abraham's servant, bless the Lord, for he 
has prospered our journey and granted us our request. 
Blessed be the God and the Father of our Lord Jesus 
Christ," said they, " who has not left us to perish by 
the hand of the enemy. Our souls are escaped like a 
bird from the snare of the fowler." 



HISTORY OF A FRIEND. 2J1 

Having thus seen our fugitive friends safely embark 
at Tamatave on their way to Mauritius, we may perhaps 
venture to linger a little while on the coast of Madagas- 
car, notwithstanding the anger of the queen at the 
escape of any of her subjects from her grasp, and present 
a brief notice of the history of Ramiandrahasina, who so 
effectually aided the concealment and escape of the re- 
fugees, and who is himself at present at Mauritius. 

The father of Ramiandrahasina was a civil officer 
called Yadintany, in the time of Radama. He left the 
capital to reside on the coast at Tamatave, taking with 
him his son, who was at that time of tender years. On 
the death of the father, the son succeeded him in office, 
and was ultimately constituted a judge and a colonel in 
the army, a combination of offices neither very common 
nor very desirable. 

He had a pious relative, wdio became extremely anx- 
ious on account of his spiritual welfare, and proved 
the means, after persevering exertions, of the conver- 
sion of Ramiandrahasina, some time prior to the sup- 
pression of Christianity in the country. When the 
queen issued her order that all the Bibles, &c. in the 
possession of the natives should be returned to the go- 
vernment, he resolved on retaining his at all risks. 
He resided in a house belonging to the government at 
Tamatave, and prepared a place under the floor of the 
house in which he might conceal them. Being required 
to remove suddenly from the house in consequence of 
some other arrangements, he was compelled to leave 
his books where he had secreted them, and was in daily 
apprehension of their discovery, which of course would 
lead to his condemnation. 



272 RAMIANDRAHASINA. 

The oppressive measures adopted by the government, 
and which by virtue of his office he was compelled to 
assist in executing, created the deepest distress of mind. 
He was obliged to associate with the officers and judges, 
and to exact fines from the people, against which his 
whole heart burnt with honest indignation. On one 
occasion he was employed by his superiors to compel 
some people to pay a fine, simply because, in repairing a 
battery, they had appeared somewhat discontented and 
sullen, and had not, in fact, shouted the national sound 
of joyful gratification while performing their laborious 
and unwelcome task ! Was it unnatural that a man 
possessing any of the common feelings of humanity 
should long to escape from the fangs of such an in- 
tolerant and merciless government ? The only wonder 
is, that so many should so long submit to such cruelty 
and tyranny. Could they place confidence in one ano- 
ther, and rally round a leader of common sense and in- 
dependent mind, the galling yoke would be instantly 
burst from their necks. 

Still, Ramiandrahasina had no plan nor intention of 
escaping or attempting to escape from the country, till 
some time after he had aided in the escape of the 
refugees. How kindly and effectually he assisted them 
has been already mentioned, and need not be repeated. 

It was some time after the fugitives were gone that he 
found their escape was a subject of conversation with 
the traders and some of the natives of Tamatave, the 
latter of whom intimated to him rather broadly their 
thoughts on the affair. He then perceived that the 
only plan left to him of preserving his life and that of 
his nephew (James) would be to escape to Mauritius 



THE CHRISTIANS DESIRE TO ESCAPE. 2/0 

before they might be apprehended. He accordingly 
engaged a passage for himself and his nephew, and 
reached the Mauritius in November, 1838, having paid 
the expenses from his own resources, as well as the pas- 
sage of two of his attached servants who could not be 
induced to separate from him. 

Since his arrival, he has been employed by Mr. 
Baker, the Society's Missionary printer at Mauritius, 
where his Christian character remains unblemished, and 
his time is usefully occupied in acquiring such know- 
ledge in the arts of printing and bookbinding as may 
be, it is hoped, of very essential service in the future 
stages of the mission, when an entrance into Madagas- 
car shall be again provided. 

It should perhaps be stated, that in escaping from 
Madagascar, the Christians were but accomplishing 
their own expressed and most earnest wishes. It is 
not that their European friends had urged them to the 
measure. To these belongs neither the commendation 
nor the censure attaching to the plan. The following 
is a deeply affecting and interesting extract from a 
joint letter, on the subject of escaping from the country, 
written by a considerable number of natives, and ad- 
dressed to the Rev. D. Johns, dated 28th July, 1838. 

u We visit you with a letter, for this, which we now hold in our 
hands, will come to your hands. We received your letter sent us by 
our mutual friend Joseph. You say you desire to see us, and that 
though our path be difficult, it is the road to eternal life. Thanks 
be to God for having given you strength to declare this path to us, 
and for giving us an ear opened to hear. We can now say as the 
Samaritans did : ' Now we believe, not because of thy saying, fox 
we have heard him ourselves and know that this is the Chris! 
Saviour of the world.' 

N s 



274 THE CHRISTIANS DESIRE TO ESCAPE. 

u When Christian saw Apollyon coming to meet him, he began 
to tremble, and hesitated whether to stand his ground or return ; but 
considering he had no armour for his back, and that turning back 
might give his enemy an advantage in piercing him, he resolved to 
stand. This expresses our state of mind. 

" We have also this to say ; you have been the means of saving 
our souls from the second death. We cannot hesitate, then, to tell 
you our temporal circumstances ; for, as the Saviour said, c Who is 
our father, mother, sister, or brother, but those who hear the word 
of God and keep it ?' We therefore explain to you what our con- 
dition is, that, if possible, you may do something to relieve us. We 
say, if possible, for our Saviour himself employed that expression in 
his prayer to his Father : ' If it be possible, let this cup pass from 
me/ 

" That you may know our wish, read Matt. x. 23, 4 When they 
persecute you in this city, flee ye to another;' and 1 Sam.xxvii. 1, 
2 ; David said, ' There is nothing better for me than that I should 
escape into the land of the Philistines ; and Saul shall despair of me 
to seek me any more in any coast of Israel,' &c. We leave it with 
you to decide, for you know best, whether you can do anything for 
us in that way or not. 

" P.S. Please to send us some Spelling Books, and farewell till 
death." 

To such an appeal there could be but one response — 
a resolution to assist them in effecting their escape. 
The attempt was made ; and on behalf of a few it has 
happily proved the means of preserving a portion of the 
" leaven," by which a large part of Madagascar is yet, 
it may be hoped, to be leavened. 



; T1IE BUSINESS IS OVER." 2"J~> 



CHAPTER XI. 

From the Embarkation of the Refugees at Tamatave to their Arri- 
val in England. — Reception there, and residence to the present 
time. — Condition of the Christians remaining in Madagascar. — 
Letter from the Refugees in England to their suffering Brethren 
in Madagascar. — Conclusion. 

No sooner were our friends safely on board the vessel 
destined to convey them from the shores of Madagascar 
to Mauritius, than the captain congratulated them on 
their escape in the well-known native phrase, most 
expressive and heart-cheering to a Malagasy, " Efa 
Kabary," " the business is over," — " 'tis all safe." 
They were now beyond the reach of their pursuers and 
the grasp of the queen. Filled with indescribable 
emotions of devout gratitude, they asked the captain if 
they might be permitted on board his ship to unite in 
offering a song of praise to God for their deliverance. 
Their request was immediately complied with, and the 
captain and crew listened with evident pleasure to this 
simple but sincere expression of their devout feelings. 

The vessel was bound in the first instance to the 
island of St. Mary, lying a few miles off the north-east- 
ern coast of Madagascar, opposite to the Bay of Anton- 
gil. They remained there ten or twelve days, and 
received great kindness from many of the French resi- 
dents. 

They reached Port Louis, Mauritius, on Sunday, 14th 
of October, 1038, were kindly permitted to land at 



276 MALAGASY IN MAURITIUS. 

once, without any local or official impediments, and found 
themselves in the midst of those who delighted to ex- 
press their sympathy with them, and to show them 
hospitality. Joseph suffered severely from an attack 
of fever, which lasted about a fortnight, during which 
time he was promptly and gratuitously attended by 
Dr. Montgomery, a medical friend in Port Louis. 

It is believed that there are not fewer than 10,000 of 
the natives of Madagascar living in Mauritius, most of 
whom were either originally imported as slaves or 
brought there by ships as " prize negroes," or are the 
descendants of such. They now form a valuable and 
important class of free labourers on the island. Many of 
them came daily to visit our Christian refugees, and 
expressed the kindliest feelings towards them. Our 
friends embraced the opportunity of conversing with 
them on the great subjects of religion, and could not be 
otherwise than gratified and encouraged by the atten- 
tion w T ith which they were listened to. 

The expenses attending their passage from Madagas- 
car to Mauritius were kindly and spontaneously met 
by the Christian friends of the latter island, among 
whom it is but just to specify Colonel Jones and his 
Lady, Colonel Buckler, Colonel Haslewood, Captain 
Fitzgerald, T. S. Kelsey, Esq., Rev. L. Banks, Rev. J. 
Le Brun, Mr. leery, Mr. Baker, and many others; and 
especially Lieutenant Turner, by whom the sum of 
nearly 90/. sterling was collected for the above objects, 
and to assist in meeting the expenses of their voyage 
to England. 

After remaining some time in Mauritius, it was sug- 
gested and recommended by several pious and intelligent 



VOYAGE TO THE CAPE. 2J7 

friends there, that it was desirable to take the refugees 
forward to England, where they might have an oppor- 
tunity of acquiring the Engli \h language and obtaining 
much general knowledge to qualify them for future a 
fulness in Madagascar, as native teachers, should Provi- 
dence open a door for their return to their native coun- 
try. With their moral and spiritual qualifications for 
such service, our friends at the Mauritius were daily 
more and more satisfied, by all the interviews and con- 
versations they had with them through the medium of 
the Missionaries. They saw them after being tried by 
the fires of persecution, and cherished the hope that 
they were spared for some eminent good to Madagas- 
car, in days yet to come. 

After much deliberation, it was resolved to take them 
forward, at any rate, as far as the Cape of Good Hope, 
and there to be guided by the advice of the Rev. Dr. 
Philip. Before finally arranging for their departure, 
Andrianilaina and Razafv (Sarah) came to the resolu- 
tion, however painful might be the execution of it, of 
separating for a season, in attempting to accomplish 
important objects on behalf of the persecuted Christians 
yet in Madagascar. They proposed that the husband 
should remain in Mauritius, and the wife go forward 
with the party to the Cape or England. It was faith- 
fully explained to them, and repeatedly too, that such 
a separation would prove a great additional trial to 
them, and a very painful one. They replied, that tiny 
had carefully deliberated on the whole affair; that they 
had earnestly prayed for Divine direction, andhadcome 
finally to the resolution stated, especially en the ground 
that it was Andrianilaina's intention not to remain long 



278 ANDRIANILAINA REMAINS. 

at Mauritius, but to embrace an early opportunity of 
attempting to assist in rescuing some of his persecuted 
friends, by means which it would, for obvious reasons, 
be unadvisable to specify at present. He urged this as 
a reason why he thought it much better that his wife 
should go forward than remain with him for the time, 
since, in the attempt he was contemplating, she would 
not be able to accompany him ; and as they must then 
separate for an indefinite period, they preferred se- 
parating at once, while she could continue in the com- 
pany of Rafaravavy. It seemed desirable too, that in 
so long a voyage, Rafaravavy should not be without a 
female companion ; to which it was added, that these 
two pious women had been all along partakers of each 
other s trials and sufferings ; they had wandered about 
together in their places of concealment, and without 
the most imperative necessity, would be unwilling to 
part from one another till some favourable change should 
transpire in reference to their country. Andrianilaina 
observed also, that he thought it would be sufficient if 
one of them only went to England, because that one 
could learn the language, and on returning, might teach 
the other. 

Their wish was at length complied with, and it was 
arranged that six of the refugees, in company with the 
Rev. D. Johns, should proceed to the Cape of Good 
Hope, and that Andrianilaina should remain. The 
latter accordingly made Mauritius his home for a time, 
devoting himself to the instruction of his countrymen 
there in the way of salvation. He has since been 
busily employed in trying to accomplish the scheme 
referred to, the result of which is not yet known. 



HOTTENTOTS AND MALAGASY. 279 

On the 2nd of December the party left Mauritius, 
and reached Algoa Bay on the 23rd, where they re- 
mained a fortnight. Here, too, they found much 
Christian kindness. The Rev. Mr. Robson and Mrs. 
Robson, of Port Elizabeth, provided accommodation for 
the four young men, and Mr. and Mrs. Chick, formerly 
of the Madagascar Mission, for the two women. Our 
refugee friends beo-an to feel almost at home ao\ain in 
company with the latter and Mr. Kitching, whom they 
had so intimately known in Madagascar. 

The Hottentot Christians at Port Elizabeth expressed 
a very deep and affectionate interest in our friends. 
They frequently paid them a visit, and having met with 
a native of Madagascar who had lono- lived in South 
Africa, and knew both the Dutch and Malagasy lan- 
guages, they hoped to find in him a valuable medium 
of communication. They tried this some time, but 
found it did not succeed very well : the man was igno- 
rant on religious subjects and cherished no interest in 
their conversation. They then adopted another, and in 
some respects more effectual, as well as novel, mode of 
communication. The Hottentots had their Dutch Bibles, 
the Malagasy had theirs in their native language, and as 
both wished to express their sorrow that they could 
not understand one another's speech, they both very 
naturally and very appropriately turned to the same 
passage in their Bibles, and read Genesis xi. 1 — 7i 
being the account of the " confusion of languages 
Babel," in which they saw at once the origin of the 
perplexity and trouble they were now in from a differ- 
ence of speech. 

The Hottentots, having read the passage attentively. 



280 CONVERSATION BY THE SCRIPTURES. 

begged the interpreter to say for them, how grieved 
they were that they could not converse with them, but 
that their hearts were full of love to them. " Do not 
fear," said they ; " you are now among friends ! Our 
fathers were once cruel and savage, murdering strangers 
and devouring them : but God has had compassion on 
us, and sent us missionaries who have taught us con- 
cerning Jesus Christ ." They then requested their Ma- 
lagasy friends to read Ephesians ii. 2 — 5 : " Among 
whom, we all had our conversation in times past, and 
were by nature children of wrath ; — but God, who is 
rich in mercy, has raised us up ; — by grace are ye saved/' 
The refugees were delighted with these expressions, and 
then pointed their Hottentot friends to Eph. ii. 14, 15 : 
u For he is our peace who hath made both one, and 
hath broken down the middle wall of partition be- 
tween," &c. ; and to Gal. iii. 28 : " Ye are all one in 
Christ Jesus." 

On another occasion the Hottentots came and referred 
our friends to John xvi. 33 ; " In the world ye shall 
have tribulation, but be of good cheer; I have overcome 
the world." 2 Tim. iii. 12 ; " All that will live godly 
in Christ Jesus shall suffer persecution." Acts xiv. 
22 ; " Exhorting them to continue in the faith, and that 
we must through much tribulation enter into the king- 
dom of God." To these suitable texts our Madagascar 

c 

friends replied by referring them to Rom. viii. 35 — 39; 
" Who shall separate us from the love of Christ ? 
Shall tribulation, or distress, or persecution, or famine, 
or nakedness, or peril, or sword ? Nay, in all these 
things we are more than conquerors through Him that 
loved us," &c. 



THE REFUGEES IN CAPE TOWN. 281 

Their intercourse was continued in this manner as 
long as the refugees remained in Port Elizabeth, and 
during that short time the parties formed a remarkably 
strong attachment to each other ; such as will probably 
continue through life itself, though they may probably 
never see each other again. 

When the vessel was about sailing, the Hottentots 
came to the apartments of our friends and united with 
them in singing a hymn. Their hearts were one and the 
tune was the same, but the hymn and the language 
were different. They accompanied each other to the 
beach, and, while waiting for the boat, commended each 
other in prayer to God, and parted with warm affection 
and many tears. 

The friends here generously raised about 12/. towards 
their expenses, of which sum the Hottentots cheerfully 
contributed their portion, for there was already a willing 
mind, and amidst deep poverty their piety shone in the 
riches of their liberality. 

On their arrival at Cape Town they were welcomed 
most kindly by the friends of missions there, and espe- 
cially by their old friend Mr. Cameron, late of Mada- 
gascar. Dr. Philip was at the time on a visit in the 
interior of the colony, and the party remained about six 
weeks awaiting his return home. As many of their 
countrymen were living at the Cape, who had been for- 
merly imported as slaves from Madagascar, the refugees 
endeavoured to make themselves useful among them 
by conversation, reading the Scriptures, and public ad- 
dresses. 

On Dr. Philip's return home, he entered con amore 
into the subject ; and, after having heard the whole 



282 ARRIVAL IN LONDON. 

affair, and having had much conversation with the 
fugitives through an interpreter, he strongly and un- 
hesitatingly advised their being taken forward to Eng- 
land. Arrangements were now made without delay 
for their embarkation. A few days prior to their de- 
parture, Dr. P. invited them to spend an afternoon with 
him, and that afternoon will long be remembered by the 
refugees. He addressed them with affection and sym- 
pathy, and warned, admonished, and counselled them 
on the spiritual dangers before them. The suggestions 
offered were founded on a deep and extensive knowledge 
of human nature, and felt to be most appropriate to their 
circumstances. They were conveyed with so much 
feeling and earnestness, that to use their own expres- 
sion, they went down to the very depths of their hearts. 

On retiring to their lodgings, they united in commit- 
ting to paper the advice they had received, and each 
one took a copy for himself, which they have often read 
and always value. 

The Christian friends at the Cape generously raised 
a sum of 401. and those at Graham's Town 20Z. towards 
the expenses incurred by the voyage of the refugees. 

They reached England at the end of May, 1839. Ten 
thousand British voices bade them welcome to England's 
shores, counting it an honour to show kindness to them, 
for the very sufferings which they had endured for the 
Saviour's sake. They were presented to the Directors of 
the London Missionary Society, at a meeting of the 
Board, as soon as practicable after their arrival, and 
found in them cordial and affectionate sympathy. A 
public meeting was then held at Exeter Hall, for the 
purpose of introducing them to the Christian comniu- 



EXLTER HALL. 283 

nity, publicly receiving them under the protection of 
the society, and enlisting on their behalf the prayers of 
many. It was a meeting of deep and solemn interest, 
scarcely, if ever, exceeded, on any former occasion 
within those walls. In the refugees, the friends of 
missions present beheld some of the fruits of their 
labours, the triumphs of the Gospel, and the power of 
principle. The recital of the sufferings they had en- 
dured and the steadfastness they had displayed, awakened 
the recollection of the days of primitive Christianity, 
and of the struggles of the noble army of martyrs in 
our own land. And that very recollection served but 
to awaken a feeling of more ardent gratitude to God for 
the liberty and the privileges which Britain now en- 
joys, and to inspire a holy resolution of promoting 
throughout the world the religion of the Cross, as in- 
volving all the best and noblest interests of the human 
family. 

Many of the churches and congregations of our 
country have had an opportunity of seeing one or more 
of the refugees since their arrival in England, and 
everywhere has a lively interest been created in their 
favour, and through them, on behalf of the great work 
of Christian missions. 

Our friends have continued to reside at Waltham- 
stow, and are all united in Christian fellowship with 
the church under the pastoral charge of Mr. Freeman. 
Mrs. Johns has the immediate care and superintendence 
of Rafaravavy and Razafy ; and the four young men 
reside with the master of the British and Foreign 
School in the village, at which they attend as a mean* 



284 STATE OF MADAGASCAR 

of improvement in the English language, and of ac- 
quiring general knowledge. 

They continue to entertain the hope that they may one 
day be permitted to return to their own country, and 
aid in the dissemination of Christianity among their 
countrymen. The success of the Gospel in their own 
country is the object nearest to their hearts — an 
object of daily prayer and solicitude. Recent tid- 
ings, however, afford no ground to anticipate any 
immediate opportunity of restoring them to their 
own land. The enmity of the native government 
against Christianity has become more virulent than 
ever : its professors in Madagascar are scattered, hunted, 
and denounced with the most determined and unrelent- 
ing hostility. 

More than a year and a half having elapsed since our 
friends sailed from the shores of their country, it may 
be proper, before closing this volume, to glance for a 
moment at the events which have occurred there during 
that period, affecting the state of the Christians still on 
the island. How many there actually are to whom that 
name applies, and where they are in the country, it 
would be difficult to state ; and if it were practicable, 
it would be highly dangerous to them to do it. 

An eminently pious young woman, about thirty 
years of age, was apprehended at the time of the mar- 
tyrdom of Hafaralahy, and for her profession of religion 
was sold into perpetual slavery. Her husband had 
previously divorced her, and her father had sternly 
and peremptorily shut his door against her, on 
account of her having become a Christian. Her 



SINCE TIIE REFUGEES LEFT IT. 28f) 

relations were all indignant, and felt themselves 

doubly disgraced, first, by her being in slavery, and 
secondly, by her adherence to this new religion in 
opposition to the queen's laws. They preferred that 
she should die rather than thus disgrace them, and 
accordingly made application to the first officer to take 
her into his service, requesting, however, that she might 
first be put to the ordeal of tangena. He assented fo 
the arrangement ; the tangena, strongly against her in- 
clination, was administered to her, and she perished. In 
chronological order Ravahiny may be regarded as the 
third martyr of Madagascar. 

Many of the Christians who had effected their escape 
to a distance from the capital, but not out of the country, 
have continued to suffer innumerable hardships and dif- 
ficulties to the present time. Some, it is thought, have 
perished through extreme fatigue, hunger, nakedness, 
disease, and anxiety. 

About the time our friends sailed from Tamatave, a 
fresh storm of persecution was breaking out, of which, 
however, they did not hear till after their arrival in 
England. Three women were accused of meeting for 
prayer. Two of these are wives of two of the young 
men now in England. A man was sent to apprehend 
them. It happened that two only were present at the 
time, namely, Hazanaka, the wife of Simeon, and Rat- 
saramiarana. David's wife, Raminahy, was not there. 
The man sent to apprehend them found them reading 
the Scriptures. It was dark, and Razanaka effect* <l 
her escape. Enraged at losing one of his victims he 
beat with much severity his remaining prisoner, and the 
copy of the Bible, which she had concealed under her 



286 INHUMAN ORDERS ISSUED 

dress, happened to fall and was discovered. She was 
then taken to his house and beaten by six men, to 
induce her to give up the names of her companions. 
This she nobly refused to do, and was taken the next 
morning before the chief officer, and again cruelly 
scourged, and ordered to be scourged till she would 
state who had been her associates. She suffered with 
the constancy of a martyr, and sustained the repeated 
blows till she swooned with pain and loss of blood. 
They then desisted, and she was sold into perpetual 
slavery. She was subsequently ordered to take the 
tangena, but contrived to escape into concealment. 

Raminahy and Razanaka, it is stated, effected their 
escape to a desert part of the country, and are probably 
still surviving, though in a state scarcely preferable to 
death itself. 

Affectino: intelligence has been received within the 
last few days from Madagascar, contained in letters 
written by the persecuted natives themselves, from which 
it appears that the queen has issued orders to her soldiers, 
who are in active pursuit of the fugitives, that they are 
to put them to death at once, wherever they are found, 
hy digging a pit, tying them by the hands and feet, 
thrusting them head downicards into the pit, and then 
pouring boiling water on them till they perish. 

This barbarous measure is adopted under a pretence 
that the Christians must be guilty of sorcery, which they 
have obtained from their European teachers, otherwise 
it is impossible, say the members of the queens govern- 
ment, that they could so long elude their pursuers ; and 
that, as they possess such sorcery, it would be dangerous 
to permit them even to be brought for trial to the capital, 



AGAINST TIIE CHRISTIANS. 287 

where the sovereign resides, as they might exercise some 
fatal magical arts there ! and hence they are to be 
destroyed at once in the horribly inhuman manner 
described. 

Might not the humanity and Christian feeling of the 
British public be appealed to on the behalf of these suf- 
ferers? The letters of the natives themselves, who are 
condemned to this appalling fate, are full of piety and 
tenderness. Their appeal is strong and deeply affecting. 
" We have heard," say they, " the orders of the queen 
respecting us, and in what manner w^e are to be put to 
death if discovered : we still confide in the compassion 
of the Saviour ; but we ask, Can you do anything to 
rescue us ? "We think of the death awaiting us. The 
spirit is willing, but the flesh is weak" 

They could be rescued ; and the opinion of the writers 
of this volume is, that no large amount of a pecuniary 
kind would be requisite to effect it. 

Murder by the ordeal of tangena is proceeding on a 
large scale. The letters above alluded to, as recently 
received, contain the fearful account, that on a late oc- 
casion the ordeal had been administered to 600 persons, 
and that Five Hundred of the number had perished! 
Oh ! the unutterable cruelties of the dark places of the 
earth ! The Arch-spirit of idolatry and superstition 
has indeed been a murderer from the beginning. 

Among the letters received from the natives within 
the last few days, containing the afflictive statements 
just given, is one, that exhibits so much of the genuine 
spirit of religion, in its meekness, patience, and sim- 
plicity, that it would be an injury to withhold it. It 



288 NATIVE LETTER. 

affords additional evidence that there is still a u rem- 
nant" preserved, whose love to the Saviour even " many 
Hoods cannot extinguish." 

"Antananarivo, 18 Adalo, 1839. 
"10//? October, tB39. 
" To the Rev. J. J. Freeman and Rev. D. Johns. 
6t We come to visit you by a letter to ask you how you are ; for 
we are still alive, and have an opportunity of writing to you, through 
the blessing of God. This letter you will consider as a substitute 
for ourselves ; we hope it will meet you, and your hands will re- 
ceive it as if it was our own hands. Blessed be God, who is com- 
passionate and exceedingly merciful; who hath given his only-be- 
gotten Son to be a ransom for us, that we might be delivered from 
eternal misery. And blessed be God, who sent you and brought 
you to this country of Madagascar to preach the Gospel, and to pro- 
claim Jesus the Saviour, and Christ the Redeemer, of all who believe 
in him. For the Apostle John says, 4 God so loved the world that 
he gave his only-begotten Son, that whosoever believeth in him 
should not perish, but have everlasting life/ Yes, beloved friends, 
had it not been for the mercy of God, we should not have known that. 
We entreat of you, beloved friends, to cry every morning and even- 
ing to God on our behalf, to bless our country, the government, and 
the people, that they may be brought out of darkness and come to 
the ' Father of lights;' that they may know the one true God and 
Jesus Christ, the ransom of the guilty ; that oppression may cease, 
for they are now exceedingly dark for want of the knowledge of God 
and of the life to come, for the wickedness of this country is like that 
of Sodom and Gomorrah ; whether we consider the afflictions of those 
Christians who conceal themselves, or those who have not fled into 
concealment, or whether we look at the afflictions of the people 
generally throughout the country. Yes, beloved friends, we repeat 
the request; pray for us, that the word of the Lord may run and 
be glorified in this country as it is with you, and that we may 
be delivered from unreasonable and wicked men ; for all men 
have not faith. Yes, dear friends, great are our afflictions ; it is 
the wilderness we tread, and we are much straitened on both sides. 
Jehovah alone preserves us ; c For except the Lord keep the city, 
the watchman waketh but in vain,' says the Psalmist.' Be fervent 



NATIVE LETTEH. 289 

in your prayers for us, dear friends, that we may be enabled to fol- 
low him, whether in prosperity or in adversity ; that we may have 
all confidence in Jehovah ; for he says, c Cast thy burden upon the 
Lord ;' and also, ' There is no condemnation to them that are in 
Christ Jesus, and nothing can separate us from the love of Christ.' Yes, 
beloved friends, our trials and temptations are many ; the persecu- 
tions and the reproaches of the wicked are great ; but though they 
are many, yet we feel confident Jehovah is on our side, and if God 
is for us, who can be against us ? And we venture to say, ' The 
Lord is my helper, and I will not fear what man shall do unto me.' 

" We have seen what happened to the prophets and the ancients 
in former times, to Christ and his apostles, and all the godly who 
have gone before us, and whose afflictions were far more than ours ; 
even Christ was afflicted ! and what are we, that are but grass and 
stubble, that we should plead exemption ? ' For if they do these 
things in a green tree, what shall be done in the dry V 6 For even 
hereunto were ye called,' says the Apostle Peter. ' For Christ also 
hath suffered for us, leaving us an example, that we should follow 
in his steps/ The Son of the Most High himself sustained all these 
sufferings ; much more may we expect them. When Paul thought 
of the excellency of Christ, he said, c I count all things but loss for 
the excellency of the knowledge of Christ Jesus, for whom I have 
suffered the loss of all things, and count them but dung that I may 
win Christ.' Oh ! beloved friends, that which is in our hearts 
makes us to be afraid above all things, for 6 the heart is evil above 
all things, and desperately wicked.' O ! that the admonition of Paul 
may be fixed in our hearts ; c Wherefore take unto you the whole 
armour of God, that ye may be able to withstand in the evil da}', 
and having done all to stand.' 

" We received the ' Pilgrim's Progress.' O, what joy the recep- 
tion of it has given us i we are indeed delighted. 

u Those of our friends who have run away are still concealing 
themselves in the deserts, and they send their kind salutation to you ; 
and O, how we long to meet with you ! but if we shall never 
meet you again in this world, we shall meet you together in the 
next. 

" Say 

"R 

" And his Companions." 
o 



290 LETTER FROM THE REFUGEES 

Our Malagasy refugees, deeply sympathizing with 
their afflicted and persecuted friends, have addressed to 
them a letter of advice and consolation in the native 
language, and which, through the kindness of some of 
their exceedingly liberal and attentive friends at Wal- 
thamstow, they have been assisted to print. A press 
and fount of types have been obtained for their use, it 
being thought that their knowledge of the art of print- 
ing might be of service in the future history of the Ma- 
dagascar mission. At this press they have composed 
and printed their letter as a short tract. It is wholly 
their own ; nor have they to this moment any idea 
whatever of its being placed before the public ; but as 
it may interest many of the readers of this volume to 
see a translation of it in English, it is inserted as follows : 

A Letter from the Six Malagasy Refugees, who have 
escaped to England from the Persecution in Mada- 
gascar, ADDRESSED TO THEIR FRIENDS AND RELATIONS 
WHO ARE STILL SUFFERING THERE. 

a Beloved Friends in the Lord, 

u May you enjoy health and happiness; how have you 
been since our separation from each other ? Through the blessings 
of God we are well. Although we are now far away from you, and 
the vast ocean lies between us, we do not forget you, for when we 
approach God in prayer to seek blessings on ourselves, we also im- 
plore his blessing to rest on you ; for the blessings which are in 
Christ Jesus are sufficient for us and for you. He is the exhaustless 
and unchangeable fountain of blessings ; and although thousands 
have been enriched by him from the beginning of the world, his 
fullness has continued the same to this day. 

" We have, indeed, reached this country ! a country wherein mul- 
titudes live who are kind and compassionate, — the country which 
first sent the word of God to our native land, a country where multi- 
tudes serve God and keep his commandments, — a country of liberty, 
where none are prohibited from praying to the Lord of life, but all 



TO THEIR PERSECUTED FRIENDS. 291 

are permitted to meet and worship God whenever and wherever 
they please, and especially on the Sabbath day. 

" You remember, perhaps, those words of Jesus Christ : c Every 
one that hath forsaken houses, or brethren, or sisters, or father, or 
mother, or wife, or children, or lands, for my name's sake, shall re- 
ceive an hundred fold in this life, and in the world to come life ever- 
lasting.' This, in part, is fulfilled in our case, for since we left our 
native country, and parted with our dear relatives and friends, we 
have found friends a hundred fold in this country, who have deeply 
sympathized with us in all our tribulations and seek to do us good. 
Although we are thus happy in the enjoyment of many mercies in 
this land, yet our hearts are full of grief and sighing when we re- 
member you with whom we often united in prayer and praise, and 
who are still enduring persecution ; yes, we cannot forget you in 
your afflictions. We cannot forget our native land, our relations 
and friends according to the flesh, and those with whom we asso- 
ciated in our youth ; but how much less can we forget you who are 
one with us in Christ ! No, dear Mends, we cannot forget you, we 
are partakers of your sorrows and sympathize with you in your 
afflictions. When we heard of your enduring cruel scourgings, we 
felt as if we also had been scourged with you ; when we heard of 
your being subjected to hard and cruel labour, we felt as if we were 
under your burdens ; when we heard of your being compelled to 
leave your homes, and without any settled abode, wandering about 
in the wilderness, concealing yourselves in dens and caves of the 
earth, exposed to the heat of the sun by day, and the cold air of the 
night, we felt as if we were with you in all your journeys, and 
taking a part in all your troubles. 

" Since our arrival in this country we have spent a whole day 
sometimes in fasting and prayer, pleading with God in your be- 
half; but not for you alone do we pray, we plead also for the 
queen and those in power under her, entreating God to have mercy 
upon them and to enlighten their understanding. Although they 
have destroyed the people of God for worshipping the Lord of life, 
and still persecute those that remain, and although they reduced us 
and our wives into slavery and confiscated all our property, and 
subjected us to hard labour, to scourging and bonds, and the wiv 
some of us are still persecuted in connexion with you, we do not 
feel resentment, our bowels yearn over their ignorance and the blini - 

o2 



292 LETTER FROM THE REFUGEES 

ness of their minds. We are overwhelmed with grief when we 
think of their misery at the last day, if they change not nor repent 
of their rebellion against God and of their sin in putting the people 
of God to death for worshipping and serving him according to his 
word. We should feel more sorry for those who are guilty of shed- 
ding the blood of our beloved friends than for our friends who were 
martyred by them. Alas ! how miserable and awful will be the 
condition of those who have no part in Jesus Christ in the future 
world ! they will be .punished in hell with everlasting destruction. 
When we remember this, our souls are filled with grief, and we are 
prompted to cry to God to change their hearts; for our God is a 
merciful God, he sent his Son into the world to save sinners ; and 
though they are guilty of shedding the blood of God's people, if they 
repent of their sins Jesus Christ will save them, for he hath said, < I 
came not to call the righteous but sinners to repentance ;' and we are 
told, ' The blood of Jesus cleanseth us from all sin.' We therefore 
cry to God, if it be his will, to cause us and our persecutors to in- 
herit together eternal life, as Saul and Stephen are now in heaven. 
This is not impossible, for that great mercy which was extended to 
Saul and Manasseh is still the same, and the hand of Jehovah is not 
shortened that it cannot save ; this encourages us and the people of 
God in this country to pray on behalf of our queen, and we beg of 
you also, beloved friends, do not forget to pray that he may change 
her heart. Though she troubles you and seeks your lives, be not re- 
sentful, but rather pity her, have compassion on her and pray for 
her, for we are commanded by Jesus Christ 6 to love our enemies, 
to ble^s them that curse us, to do good to them that hate us, and to 
pray for them who despitefully use us and persecute us.' 

44 Our fathers in the gospel, Messrs. Freeman and Johns, have 
showed us more kindness than we are able to express. You saw 
their conduct, their works and labours, while living amongst us in 
our native land ; how they, when we were accused, exposed their 
lives to save us. And from what we have seen of their desire and 
efforts to do good to our native country and to save your lives, and 
their sympathy with you in your afflictions since our arrival here, 
we are compelled to say that their bodies only are in this country ? 
but their hearts are still in our country. 

44 The Apostle Paul says, 4 Whether one member suffer, all the 
members suffer with it ; or one member be honoured, all the 



TO THEIR PERSECUTED FRIENDS. 293 

members rejoice with it.' So it is with us and the people of God 
in this country ; we all sympathize with you and feel for you, and 
therefore pray fervently day and night for you. Some time ago 
those who love the Saviour in this country, devoted a part of a day 
to united prayer, that God would open a door to preach the gospel 
in our native land, and that he would give you strength according 
to your day, and preserve you from the hands of those who seek to 
destroy you. Be strong, beloved friends, and do not be discouraged, 
these afflictions will not last long ; better days are at hand ; if you 
should not be delivered from them while you continue in this world, 
in heaven you will be free from them all. Remember Jesus' words 
to his disciples : • In the world ye shall have tribulation ; but be of 
good cheer, I have overcome the world/ We again say, dear 
friends, be strong, for these light afflictions which you now 
endure, work out for you a far more exceeding and eternal weight 
of glory. They are not worthy to be compared with the glory 
which shall be revealed in you. Remember also, that c If we suffer 
with Christ, we shall also be glorified together ;' but if we deny 
him, he will also deny us.' 

" And in all your wanderings and afflictions be not dismayed, 
for God is ihe rock of ages, upon him you can stand firm ; he is a 
pillar, on him you can lean without fear ; he is a shield and a strong 
hold for you, and his word is a lamp to your feet ; wait for him and 
trust in him, and he will uphold you with the right hand of his 
righteousness. He shall cover you with his feathers, and under his 
wings shall you trust. He will gather you as a hen gathereth her 
chickens under her wings ; he will increase your strength and will 
guide you even to death. 

" And with respect to the hatred which the ungodly bear towards 
you, remember that this has been the lot of God's people in 
every age of the world, for he that is born after the flesh persecuteth 
him that is born after the spirit. The ungodly dislike the conduct 
and the actions of the godly, this was the cause of Cain's hating his 
brother .Abel: why did he hate him ? because his own deeds were 
evil and his brother's righteous. The church of Christ is represented 
in the Scriptures as a bush burning with fire, yet not consumed. 
This was her condition while in Egypt, when the king of that 
country caused the people to serve in hard bondage, and ordered 
their new-born male infants to be put to death. Such also was her 
state when the King of Babylon brought the people of (rod into 



294 LETTER FROM THE REFUGEES 

captivity and destroyed their city, and sold them into slavery. And 
believers in after ages were also called to endure great hardships. 
Some had trials of cruel mockings and scourgings, of bonds and 
imprisonments : they were stoned, they were sawn asunder, were 
tempted ; were slain with the sword ; they wandered about in sheep- 
skins and goat-skins, being destitute, afflicted, tormented; they wan- 
dered in deserts and in mountains, and in dens and caves of the 
earth. And from the time Paul wrote that epistle to the present, 
the sufferings of believers have been universally the same ; numbers 
have been killed in different countries, which shows that the enmity 
of the ungodly against the people of God remains still the same. 
And we are told that even in this country a long time ago, many 
were killed for their love to Christ ; but notwithstanding this, they 
did not repent of having become the disciples of Christ, for the 
Lord filled their hearts with that peace which the world cannot im- 
part nor take away. Persecution was the lot of the devoted apostles 
of Christ, but they were supported under them all. Paul says, 6 We 
are troubled on every side, yet not distressed; we are perplexed, but 
not in despair ; persecuted, but not forsaken ; cast down, but not 
destroyed.' And we believe that all who have suffered on account 
of their love to Christ, since the days of the apostles, have found 
that the grace of Christ has been sufficient to strengthen and enable 
them to bear all the afflictions with which the ungodly have 
afflicted them. And we sincerely hope that you also have found 
it so, for the God whom you serve is no respecter of persons, but he 
freely gives to all those who ask of him. Therefore, beloved friends, 
be strong in your supplications to him ; ask him to cause his face to 
shine upon you, and to fill you with all joy and peace in believing, 
that you may abound in hope, through the power of the Holy Ghost. 
This will enable you to press forward with joy in your Christian 
course, until you arrive at the celestial city, in the presence of that 
Saviour who gave his life a ransom for us. And when once there, 
all troubles and trials will for ever end, for nothing that causes trou- 
ble shall enter into that holy place ; there shall the righteous reap 
the fruit of their toils and labours : for Jesus says, ' To him that 
overcometh will I grant to sit with me in my throne, even as I also 
overcame, and am set down with my Father in his throne.' Many 
would venture to expose their lives to the greatest danger if they had 
any hope of obtaining earthly honours, and especially of obtaining a 
kingdom, though that honour or that kingdom is perishable ; but the 



TO THEIR PERSECUTED FRIENDS. 295 

honour and the kingdom which we hope to obtain are incorruptible, 
undefiled, and shall never fade away; therefore if we have, dear friends, 
•such a hope, 'let us cleanse ourselves from all filthiness of the flesh 
and spirit, perfecting holiness in the fear of God.' Let us bear the 
cross and follow Jesus Christ till death. Wherefore, beloved friends, 
be steadfast, unmoveable, and increase continually in the knowledge 
and love of the Saviour. Run that you may obtain that crown 
which is set before you and promised to be given to them that love 
the Redeemer. We also go forward in the strength of the Lord ; we 
•shall not cease to follow after that crown till we shall enter into the 
everlasting rest which is promised to the people of God. There we 
hope to meet you, and hear from you of all the trials and afflictions 
which you met on your journey, and shall then unite with you in 
.singing the song of Moses and the Lamb for ever. 

" Mr. and Mrs. Freeman, Mr. and Mrs. Johns, unite with us in 
Christian love to you all. 

"Say, 

" Rafaravavy, 
" Razafy, 

" Andrianomanana, 

"Rasoamaka, 

(i Rat SARAH O MBA, 

" Andrianisa." 
CONCLUSION. 

The details contained in this volume are left with 
the readers for their own reflection. It appears to the 
writers unnecessary and impertinent to expatiate on the 
facts. The tale speaks for itself and contains its own 
lessons. It shows how uniform are the plans of God 
in the government of the world and in the affairs of the 
church. As from the beginning, so to the present time. 
" He that is born after the flesh persecuteth him that 
is born after the spirit." "Wherever genuine religion 
prevails, persecution in some form arises, and the heralds 
of the Cross must everywhere stand prepared to meet it. 

But God administers strength to his Buffering people 



296 CONCLUSION. 

equal to their exigency. Not an instance of apostasy 
from the faith, on account of the terrors of martyrdom, 
has yet ohscured the honour of the little band of be- 
lievers in Madagascar. The love of some has waxed 
cold. Mere nominal professors have seceded from the 
ranks. Seductive pleasures have perverted others ; but, 
when brought to the final test, no one has yet recanted 
— nor renounced the Saviour s name. This is not of 
man, but of God. It is He who has made all grace 
abound towards them. 

The hand of Divine Providence is seen in the care 
and protection of our suffering friends. No one can fail to 
recognise, in many instances described in the course of 
this volume, the special care of his servants exercised by 
" Our Father in Heaven," in harmony with the Saviour's 
assurance, "The very hairs of your head are all num- 
bered." 

The sufficiency of the Scriptures, for the instruction 
and consolation, the establishment and maturity of the 
Christian character, is amply illustrated in the circum- 
stances narrated, and in the beautifully simple and af- 
fecting letters from the native converts. 

One great lesson which will force itself on the atten- 
tion of the thoughtful reader of this volume is, that the 
more simple and spiritual the aim of the missionary, and 
the less the secular powers interfere with his work, the 
greater and the purer will be the results obtained. The 
connexion of the Madagascar mission with the native 
government, even though necessitated in the first in- 
stance, as explained in the course of the history, has 
proved one of the greatest impediments to its success, 
by inducing the belief in many native minds that it was 



CONCLUSION. 297 

merely a means of further oppression in the hands of a 
government already too oppressive. And as to the pre- 
sent measures, it need not be said that the opposition 
of the government forms the one great difficulty in the 
way of the extension of the gospel on the island. Nei- 
ther help us nor hinder us, is the cry of the missionary 
to all secular authorities; they simply ask, let us alone. 
The native power of truth and the blessing of God are 
sufficient. Wherever religion prevails, it will secure to 
governments better subjects, and to subjects better rulers ; 
but let the weapons employed to effect either be spi- 
ritual in order to be effectual. 

The cause of God will prevail. Barbarism, cruelty, 
and inhumanity cannot destroy even the little leaven in 
Madagascar. Pure and spiritual Christianity has pros- 
pered there even amidst persecution. There are more 
hearts on the side of Christ at this moment in Madagas- 
car than there ever were. And there is hope for the 
future. The blood of the martyr is there, the pledge of 
the Saviour's watchful care, and the seed of the church. 
The prayers and tears of many water it. The harvest 
will come, and Madagascar will be added to the king- 
doms of our God and of his Christ. 



298 



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